UCSB    LIBRARY 


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NOTES 


ACTS  OF  THE  APOSTLES. 

DESIGNED   FOR 

SUNDAY  SCHOOLS,  BIBLE  CLASSES, 

AND 

PRIVATE  READING. 

BY  REV.   BRADFORD   K.   PEIRCE. 


PUBLISHED   BY   CARLTON   &  PORTER, 

SUNDAY-SCHO          UKION,    200    MULBERRY-STREET. 


Entered  according  to  Act  of  Congress,  iu  the  year  1848,  by 
LANE   &    SCOTT, 

iu  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District 
of  New- York. 


INTRODUCTION. 


THE  book  of  the  Acts  of  the  Apostles  contains  one  of  the 
most  interesting  and  important  histories  ever  written.  Dr. 
Dick,  in  his  highly  entertaining  Lectures  upon  tho  Acts,  re- 
marks : — "  The  history  of  the  first  age  of  the  Christian  church 
is  more  instructive  and  engaging  than  that  of  any  subsequent 
period.  It  is  splendid,  because  it  is  miraculous ;  it  is  edifying, 
as  it  records  many  noble  examples  of  faith,  charity,  patience, 
and  zeal ;  it  arrests  the  attention,  and  4ouches  the  heart,  by  dis- 
playing the  triumph  of  the  gospel  dver  the  combined  malice  and 
wisdom  of  the  world." 

There  has  been  but  little  diversity  of  opinion  as  to  the  in- 

Sired  author  of  this  book ;  but  by  the  unanimous  testimony  of 
e  early  Christians,  and  of  modern  critical  scholars,  it  is  ascribed 
to  St  Luke.  And  this  appears  evident  from  its  introduction. 
As  is  his  Gospel,  so  also  is  this  treatise  inscribed  to  Theophilus, 
the  former  communication  to  whom  is  noticed  in  the  commence- 
ment of  this.  Of  a  large  proportion  of  the  events  related  in  this 
book,  St.  Luke  was  himself  an  eye-witness,  and  in  many  of  them 
he  was  a  participator.  This  book  contains  the  most  important 
scenes  in  the  lives  of  St.  Peter  and  St.  Paul,  and  in  the  history 
of  the  Christian  church,  from  the  ascension  of  Christ  to  the  im- 
prisonment of  Paul  in  Rome,  a  period  of  about  thirty  years. 
Luke  appears  to  have  accompanied  St  Paul  from  Troas  to 
Philippi,  attending  him  to  Jerusalem,  and  afterward  to  Rome, 
where  he  remained  with  him  two  years  during  the  apostle's  first 
confinement  From  the  fact  of  its  extending  to  this  period,  and 
making  no  reference  to  the  liberation  of  St.  Paul,  most  critics 
are  of  the  opinion  that  it  was  composed  for  the  churches,  about 
A.  D.  63 ;  certainly  before  A.  D.  65,  the  supposed  date  of  St 
Paul's  death. 

St.  Luke  seems  not  to  have  intended  to  write  a  regular 
and  detailed  history  of  the  church  during  this  period,  for  he 
omits  many  events  that  are  noticed  in  the  epistles,  and  passes 
over  what  occurred  in  Jerusalem  after  the  conversion  of  Paul ; 
gives  no  account  of  the  introduction  of  Christianity  into  Egypt, 
or  in  the  East ;  omits  even  to  notice  the  origin  of  the  important 
church  at  Rome :  but  his  object  seems  to  have  been  to  give  an 
authentic  account  of  the  outpouring  of  the  Spirit,  which,  having 
been  promised  by  our  Lord,  became  an  important  and  unan- 
swerable attestation  of  his  Messiahship  and  resurrection ;  to  de- 


4  INTRODUCTION. 

scribe  the  miraculous  confirmations  which  accompanied  the  first 
preaching  of  the  word ;  to  recount  the  trials  and  sufferings  of 
the  early  followers  of  Christ ;  and  especially  to  exhibit  the  divine 
and  miraculous  claims  of  the  Gentiles  to  admission  into  the 
Christian  church — a  claim  strenuously  disputed  by  the  Jews  at 
the  time  of  the  apostles.  On  this  account  a  large  space  is  given 
to  the  conversion  of  the  Gentile  Cornelius,  and  the  decree  of 
the  church  at  Jerusalem  concerning  the  ceremonial  law. 

The  narrative  of  the  Acts  of  the  Apostles  is  perspicuous  and 
noble.  It  is  worthy  of  remark,  how  well  St.  .Luke  has  sup- 
ported the  character  of  each  person  whom  he  has  introduced  as 
speaking.  Thus  the  speeches  and  discourses  of  St.  Peter  are 
given  with  simplicity,  and  are  destitute  of  all  those  ornaments 
which  usually  occur  in  the  orations  of  the  Greeks  and  Romans. 
Nearly  similar  are  the  speeches  of  St.  Paul  which  were  ad- 
dressed to  the  Jews ;  while  those  delivered  by  the  same  apostle 
before  a  heathen  audience  are  widely  different.  In  the  latter, 
though  not  adorned  with  the  flowers  of  rhetoric,  the  language  is 
pointed  and  energetic,  and  the  materials  are  judiciously  selected 
and  arranged,  as  is  apparent  in  his  speech  delivered  at  Athens, 
(Acts  xvii,  22-31,)  and  in  his  two  defenses  before  the  Roman 
governors  of  Judea,  Acts  xxiv,  xxvi. 

This  book  bears  every  evidence  of  having  been  written  by  a 
person  acquainted  with  the  various  circumstances  which  he  re- 
lates, and  who  was  both  able  and  disposed  to  give  a  faithful 
narrative  of  everything  that  occurred.  The  historical  details, 
especially  the  incidental  circumstances  mentioned  by  St.  Luke, 
so  exactly  correspond,  and  that  without  any  design  on  the  part 
of  the  writer,  with  the  accounts  furnished  in  St.  Paul's  epistles 
and  in  ancient  histories,  Jewish  and  heathen,  that  any  person 
who  had  forged  such  a  history  in  later  ages  must  have  betrayed 
himself  by  alluding  to  some  customs  and  opinions  which  have 
since  sprung  up,  or  by  misrepresenting  some  circumstances,  or 
by  employing  some  phrase  or  expression  then  in  use. 

If,  therefore,  the  history  is  genuine  and  authentic,  Christianity 
cannot  be  false ;  for  a  religion  so  pure  in  itself,  attested  by  so 
many  miraculous  evidences,  and  so  well  adapted  to  the  wants 
and  woes  of  man,  cannot  but  have  originated  with  the  infinitely 
wise  and  eternal  God. 


NOTES 

ON 

THE  ACTS  OF  THE  APOSTLES. 


CHAPTER  I. 

1  Christ,  preparing  his  apostles  for  beholding  his  ascension,  gathereth  them 
together  into  the  mount  Olivet ;  commandeth  them  to  expect  in  Jerusalem  the 
sending  down  of  the  Holy  Ghost ;  promiset.h,  after  a  few  days,  to  send  it,  by 
virtue  whereof  they  should  be  witnesses  unto  him,  even  to  the  uttermost  parts 
of  the  earth.  9.  After  his  ascension  they  are  -warned  by  two  angels  to  depart, 
and  to  set  their  minds  upon  his  second  coming.  12.  They  accordingly  return, 
and,  giving  themselves  to  prayer,  choose  Matthias  apostle  in  the  place  of  Judas. 

THE  former  treatise  have  I  made,  O  Theophilus,  of  all  that 
Jesus  began  both  to  do  and  teach, 
.    2  Until  the  day  in  which  he  was  taken  up,  after  that  he  through 

1.  The  farmer  treatise  have  I  made}  The  former  book  or  discourse, 
referring  undoubtedly  to  the  Gospel  written  by  St.  Luke,  and  address- 
ed to  the  same  person.     Theophilus]  There  are  various  opinions  con- 
cerning this  person.     Some  have  supposed  that  no  particular  indi- 
vidual was  intended,  but  that,  by  the  term  Theophilus,  (a  friend  of 
God,)  all  Christians  are  signified;  and  that,  to  the  church  of  Christ, 
Luke  thus  dedicates  his  writings.     The  most  reasonable  opinion,  how- 
ever, is,  that  "  he  was  an  inquiring  convert  to  Christianity,  probably 
a  native  of  Italy,  but  certainly  not  of  Palestine;"  as  Luke  continu- 
ally mates  explanations,  in  reference  to  this  country,  that  a  resident, 
or  one  familiarly  acquainted  with  it,  would  not  have  needed.     Of  all 
that  Jesus  began  to  do  and  teach]  This  cannot  mean  that  every  act  and 
discourse  of  our  Lord  had  been  related  in  Luke's  Gospel,  for  many 
additional  discourses  are  given  by  St.  John ;  but  that  he  had  there 
given  a  summary  of  all  the  chief  and  most  important  events  necessary 
to  a  proper  understanding  of  the  gospel  of  Christ.    Began  both  to  do 
and  to  teach,  is  a  Hebrew  and  Greek  idiom,  meaning,  simply,  all  that 
Jesus  did  and  taught. 

2.  Until  the  day  in  ivhich  he  was  taken  up]  The  Gospel  by  St.  Luke 
commences  with  the  earliest  history  of  Christ,  and  continues  the  re- 
lation down  to  the  hour  when  he  blessed  his  disciples,  and  "  was  part- 
ad  from  them  and  carried  up  into  heaven."  Luke  xxiv,  51.    After 


6  NOTES  ON  THE  ACTS. 

the  Holy  Ghost  had  given  commandments  unto  the  apostles 
whom  he  had  chosen : 

3  To  whom  also  he  showed  himself  alive  after  his  passion,  by 
many  infallible  proofs,  being  seen  of  them  forty  days,  and  speak- 
ing of  the  things  pertaining  to  the  kingdom  of  God : 

that  he  through  the  Holy  Ghost  had  given  commandments}  The  command- 
ments referred  to  here,  are  the  precepts  and  instructions  given  to  the 
disciples,  by  our  Lord,  after  his  resurrection,  and  before  his  ascension. 
Through  the  agency  of  the  Holy  Spirit  he  opened  their  understand- 
ings, and  enabled  them  clearly  to  comprehend  the  great  commission 
he  had  given  them ;  for,  although  the  Spirit  was  bestowed  in  a  greater 
measure  after  the  ascension  of  Christ,  still,  before  this,  we  learn  that 
Jesus  "  breathed  on  them,  and  saith  unto  them,  Receive  ye  the  Holy 
Ghost."  John  xx,  22.  Unto  the  apostles]  The  eleven  that  remained 
after  the  death  of  the  treacherous  Judas. 

3.  To  whom  also  he  should  himself  alive]  They  had  been  with  him 
at  the  time  he  was  betrayed  into  the  hands  of  the  high  priests,  at  the 
hour  of  his  death  and  burial,  and  had  almost  despaired  of  his  being 
the  Redeemer  of  Israel ;  but  now  he  had  given  them  the  most  con- 
vincing testimony  of  his  power  and  Messiahship :  he  appears  before 
them — alive — bearing  the  same  countenance,  with  the  same  form  he 
had  before  his  crucifixion,  and  exhibiting  the  marks  of  the  wounds 
received  upon  the  cross.  After  his  passion]  After  his  season  of  suf- 
fering— his  agony  in  the  garden  and  on  the  cross.  The  word  passion 
is  not  used  here,  in  its  present  and  common  meaning,  as  significant 
of  an  excitement  of  the  mind,  but  in  its  original  sense,  as  expressive 
of  the  endurance  of  great  suffering ;  and  it  is  still  used  to  express  the 
whole  scene  of  our  Lord's  bitter  pain  in  the  garden  and  upon  the 
cross — this  being  called  his  passion.  By  Many  infallible  proofs]  By 
proofs  or  evidences  that  could  not  be  mistaken.  He  had  appeared  to 
different  ones  at  different  times — exhibited  his  body — spoken  with  his 
ordinary  voice ;  his  disciples  were  permitted  to  eat  and  drink  with 
him,  to  examine  the  prints  of  his  wounds ;  his  doctrines  were  the  same 
as  those  delivered  before  his  death ;  he  remained  with  his  disciples 
forty  days,  and  was  seen  at  appointed  places,  even,  by  five  hundred 
at  once.  Being  seen  of  them  forty  days]  Being  seen  of  them  frequently 
during  the  space  of  forty  days.  We  are  not  informed,  in  the  Scrip- 
ture account  of  these  events,  that  he  remained  continually  with  them, 
but  should  infer  that  he  did  not.  (Compare  John  xx,  19-26  with 
xxi,  1-14.)  Where  he  was  in  the  intervals  between  his  manifesta- 
tions we  cannot  tell.  "  He  had  all  power  in  heaven  and  on  earth ;" 
and  there  was  no  lack  of  ability  to  appear  or  to  disappear,  to  be  in  one 


NOTES  ON  THE  ACTS.  7 

4  And   being    assembled   together  with    them,    commanded 
them  that  they  should  not  depart  from  Jerusalem,  but  wait 
for  the  promise  of  the  Father,  which,  saith  he,  ye  have  heard 
of  me. 

5  For  John  truly  baptized  with  water ;  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost  not  many  days  hence. 

6  When  they  therefore  were  come  together,  they  asked  of 
him,  saying,  Lord,  wilt  thou  at  this  time  restore  again  the  king- 
dom to  Israel ? 

place  or  in  another,  just  as  he  chose.  Speaking  of  things  pertaining  to  the 
kingdom  of  God]  Giving  them  instructions  in  reference  to  the  establish- 
ment, the  discipline,  and  the  doctrines  of  his  church — the  spiritual 
kingdom,  that  Christ,  through  their  instrumentality,  was  about  to 
establish  on  the  earth. 

4,  5.  (See  Notes  on  the  Gospels,  vol.  iv,  pp.  497,  498.) 
6.  When  they  therefore  were  come  together}  It  seems  highly  probable 
that,  by  appointment,  Jesus  met  all  the  apostles  in  Jerusalem  just  be- 
fore his  ascension,  giving  them  important  instructions  in  reference  to 
their  course  after  his  removal  from  them.  ( See  Notes  on  the  Gospels, 
vol.  iv,  p.  497.)  On  the  day  of  his  ascension  he  seems  to  have  led  his 
disciples  forth  from  Jerusalem  to  the  summit  of  the  Mount  of  Olives, 
and  as  far  as  the  borders  of  Bethany,  conversing  with  them,  opening 
the  Scriptures  to  their  understanding,  and  directing  their  attention 
to  the  great  blessing  of  the  Holy  Ghost  that  they  would  receive  not 
many  days  from  this  time.  Wilt  thou  at  this  time  restore,  &c.]  This 
question  was  probably  asked  at  the  scene  of  the  ascension.  On  ac- 
count of  the  appointment  of  this  interview  by  the  Saviour,  and  from 
the  character  of  the  preceding  conversation  of  our  Lord,  the  apostles 
had  reason  to  expect  that  some  momentous  event  was  about  to  trans- 
pire. Before  our  Lord's  death,  the  apostles  and  the  other  disciples 
cherished  the  common  opinion  of  the  Jews,  that  the  Messiah  would 
relieve  them  from  the  bondage  of  a  temporal  power,  and,  giving  them 
temporal  dominion  over  all  their  enemies,  would  sit  literally  on  the 
throne  of  his  father  David  and  administer  the  government.  Our  Lord 
clearly  assured  them  that  his  kingdom  was  not  of  this  world ;  and,  by 
yielding  himself  up  to  his  enemies  and  suffering  a  painful  death  at 
their  hand,  had  given  them  evidence  that  it  was  not  his  intention,  by 
force,  to  establish  his  sway  in  the  world.  With  his  resurrection  their 
former  expectations  were  revived  again ;  and  when  the  "  promise  of 
the  Father"  was  referred  to  by  our  Lord,  and  an  assurance  given  that 
it  should  be  soon  fulfilled,  their  eager  curiosity  is  immediately  excited 
to  know  if  the  Roman  power  is  at  this  time  to  be  broken,  and  the 
kingdom  to  be  restored  to  Israel. 


8  NOTES  ON  THE  ACTS. 

7  And  he  said  unto  them,  It  is  not  for  you  to  know  the  times 
or  the  seasons  which  the  Father  hath  put  in  his  own  power. 

8  But  ye  shall  receive  power  after  that  the  Holy  Ghost  is 
come  upon  you :  and  ye  shall  be  witnesses  unto  me,  both  in 

1.  It  is  not  far  you  to  know,  &c.]  Our  Saviour  does  not  attempt  to 
correct  their  views  as  to  the  character  of  the  promise  alluded  to. 
This  they  will  themselves  discover  on  the  appointed  day ;  and  the 
Holy  Spirit,  then  given,  will  "  guide  them  into  all  truth,"  in  reference 
to  these  matters.  He  takes  occasion,  however,  to  convey,  in  direct 
answer  to  their  question,  a  most  important  principle.  It  has  pleased 
God  not  to  make  a  revelation  of  the  time — the  definite  period  or  the 
seasons — the  exact  date  —when  some  of  the  most  remarkable  prophetic 
events  will  transpire.  These  the  Father  has  fixed  by  his  own  author- 
ity, and  will  bring  them  to  a  certain  fulfillment  in  his  own  time.  Not 
even  to  the  angels  in  heaven  are  these  things  revealed,  and  our  Lord 
did  not  make  them  known  to  his  apostles  while  with  them.  (Matt, 
xxiv,  36-51.  Notes  on  the  Gospels,  vol.  iv,  p.  184.)  Times  denote  a 
longer,  seasons  a  shorter,  period.  Professor  Ripley  makes  the  follow- 
ing judicious  reflections  upon  this  passage :  "  The  remark  of  our  Sa- 
viour to  his  inquisitive  disciples  conveys  a  salutary  lesson  to  us  all. 
When  we  feel  desirous  to  pry  into  the  counsels  of  God  respecting  the 
future,  and  to  inquire  at  what  time  the  millennial  glory  of  the  church 
will  be  ushered  in,  or  when  the  end  of  the  world  will  come,  or  the  day 
of  judgment  break  upon  the  world,  let  us  check  such  unprofitable  in- 
quiries by  remembering,  that  it  is  not  for  us  to  know  the  times  or  the 
seasons,  which  the  Father  hath  established  by  his  own  authority,  and 
kept  concealed  in  his  own  mind.  Soldiers  in  active  service  are  not 
expected  to  be  inquiring  into  the  times  and  seasons  when  their  gene- 
ral's plans  are  to  be  executed.  Be  it,  rather,  our  solicitude  to  be  al- 
ways ready  for  our  personal  summons  to  the  bar  of  God,  and  to  be 
always  living  in  such  a  manner  that  we  shall  contribute  to  the  prepa- 
ration of  others,  as  well  as  of  ourselves,  to  give  up  the  final  account 
with  joy."  Put  in  his  own  power\  Kept  within  the  divine  mind.  Re* 
served  to  himself. 

8.  But  ye  shall  receive  power,  &c.]  Be  endowed  with  the  miraculous 
gifts  of  the  Holy  Ghost.  In  the  margin  this  is  translated,  Ye  shall 
receive  the <  power  of 'the  Holy  Ghost  coming  upon  you;  both  renderings 
referring  to  the  same  event.  The  word  power  here  refers  to  the  spi- 
ritual aid  which  they  would  receive  from  the  Holy  Spirit ;  namely,  the 
power  of  speaking  with  divers  tongues,  of  enduring  great  trials,  of 
working  miracles,  and  of  otherwise  spreading  the  gospel.  Ye  shall  be 
wtnesses  unto  me]  Shall  give  in  your  testimony  of  what  you  have  seen, 


NOTES  ON  THE  ACTS.  9 

Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto  the 
uttermost  part  of  the  earth. 

9  And  when  he  had  spoken  these  things,  while  they  beheld, 
he  was  taken  up ;  and  a  cloud  received  him  out  of  their  sight. 

and  heard,  and  felt.  For  this  purpose  Christ  had  chosen  them.  They 
had  been  with  him  three  years,  witnessed  his  miracles,  listened  to  his 
doctrines,  marked  his  purity.  They  had  seen  him  mocked,  scourged, 
crucified,  and  buried.  He  had  appeared  to  them  again,  by  infallible 
signs,  a  risen  Saviour.  Now  he  sends  them  first  to  Jerusalem,  where 
the  most  important  of  these  events  had  transpired,  to  bear  public  tes- 
timony to  the  truth  of  these  things ;  so  that,  the  facts  not  being  ques- 
tioned where  they  happened,  the  rest  of  the  world  could  have  no 
grounds  of  unbelief.  But  their  work  was  not  to  end  here.  They 
were  to  testify  of  Christ,  also,  throughout  Judea,  among  the  despised 
Samaritans,  and  then  to  the  uttermost  parts  of  the  earth.  Thus  did 
the  apostles.  They  preached  Christ,  and  him  crucified,  in  sight  of 
the  hill  upon  which  he  was  crucified,  at  an  early  day  founded  a  church 
in  Samaria,  (chap,  viii,  6-15,)  and  then  scattered  themselves  through- 
out the  world.  It  is  our  duty  to  be  witnesses  unto  Jesus  : 

"  What  we  have  felt  and  seen, 

With  confidence  to  tell ; 
And  publish  to  the  sons  of  men 
The  signs  infallible." 

By  our  sympathies,  prayers,  and  contributions,  if  we  do  not  give  our- 
selves personally  to  the  work,  we  should  seek  to  spread  the  knowledge 
of  the  Messiah  to  earth's  remotest  bounds.  The  word  paprvpec,  wit- 
nesses, confessors,  has  been  applied  to  those  holy  men  who  suffered  the 
loss  of  life  for  Christ's  sake.  They  are  termed  martyrs  because  they 
testified  of  Christ,  or  witnessed  to  the  truth  of  his  religion,  with  their 
blood ;  by  their  deaths  they  confessed  that  he  was  the  only  Saviour. 
9.  And  when  fie  had  spoken  these  things,  &c.]  ( See  Notes  on  the  Gos- 
pels, vol.  iv,  p.  507.)  In  the  notes  upon  St.  Mark's  account  of  the 
ascension,  the  satisfactory  character  of  this  event  is  noticed.  It  did 
not  transpire  in  the  darkness  of  the  night ;  Jesus  did  not  secretly  take 
himself  away.  In  the  light  of  broad  day,  while  their  senses  were 
bright  and  active,  as  they  were  conversing  together — in  the  body  that 
he  had  borne  while  on  the  earth,  bearing  the  marks  of  his  sufferings — 
before  the  fastened  gaze  of  his  disciples,  he  began  to  ascend.  They 
saw  him  rise  until,  in  the  region  of  the  clouds,  he  was  veiled  from 
their  eyes ;  or  perhaps,  as  on  the  mount,  a  luminous  cloud  descended 
and  enveloped  him  as  he  arose.  "  This  event  was  exceedingly  im- 
portant, because,  1st.  It  was  a  confirmation  of  the  truth  of  the  Chris- 


10  NOTES  ON  THE  ACTS. 

10  And  while  they  looked  steadfastly  toward  heaven  as  he 
went  up,  behold,  two  men  stood  by  them  in  white  apparel ; 

11  Which  also  said,  Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven  ?  this  same  Jesus  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him 
go  into  heaven. 


tian  religion.  2d.  It  enabled  the  apostles  to  state  distinctly  where  the 
Saviour  was,  and  at  once  directed  their  affections  and  their  thoughts 
away  from  the  earth,  and  opened  their  eyes  on  the  glory  of  the  scheme 
of  religion  they  were  to  establish.  If  their  Saviour  were  in  heaven, 
it  settled  the  question  about  the  nature  of  his  kingdom.  It  was  clear 
that  it  was  not  designed  to  be  a  temporal  kingdom." — BARNES. 

10.  Steadfastly]    Attentively — continually.     Two  men]    Angels  in 
human  form.    In  this  form  these  heavenly  visitants  usually  mani- 
fested themselves  to  those  whom  they  visited  at  God's  command 
This  form  would  be  most  likely  to  calm  the  fears  that  such  a  visitant 
must  inspire,  and  would  be  the  most  grateful  to  the  human  vision. 
(See  Matt,  xxviii,  2;  Luke  xxiv,  4.)     In  white  apparel]  Emblemati- 
cal of  their  purity.     Thus  it  is  said  of  the  faithful  members  of  the 
church  in  Sardis :  "  They  shall  walk  with  me  in  white."  Rev.  iii,  4. 
John  beheld  a  ':  multitude,  which  no  man  could  number,  of  all  na- 
tions, and  kindreds,  and  people,  and  tongues,  standing  before  the 
throne,  and  before  the  Lamb,  clothed  with  white  robes,  and  palms  in 
their  hands."  Rev.  vii,  9. 

11.  Ye  men  of  Galilee]  The  apostles  had  been  residents  of  Galilee — 
the  northern  province  of  Palestine  in  the  time  of  Christ — before  Jesus 
called  them.     Why  stand  ye]  This  question  might  have  been  asked 
by  the  angels  in  order  to  call  the  abstracted  attention  of  the  apostles 
to  themselves,  and  secure  their  belief  in  a  more  important  event  than 
•the  one  they  were  witnessing.     There  might  have  been  a  little  cen- 
sure in  it,  as  if  they  would  say,  "  Why  look  so  astonished,  so  sorrow- 
ful, so  overwhelmed  ?     Did  you  not  believe  him  when  he  said, '  I  must 
go  to  my  Father,'  and  '  It  is  expedient  that  I  go  away  ?'     If  you  love 
him  now,  keep  his  commandments,  and  witness  for  him  in  Jerusalem 
and  to  the  ends  of  the  earth."     "  We  may  see  from  this  that  it  is  not 
our  duty  to  stand  in  idleness,  and  to  gaze  toward  heaven.     We,  as 
well  as  the  apostles,  have  a  great  work  to  do,  and  we  should  actively 
engage  in  it  without  delay."     Shall  so  come  in  like  manner]  That  is,  he 
shall  come  suddenly  and  personally,  appearing  clearly  to  all,  and  de- 
scending in  a  luminous  and  heavenly  cloud.     Our  Lord  foretold  this 
second  coming  to  judge  the  world  before  his  death,  Matt,  xxvi,  64: 
"  Hereafter  shall  ye  see  the  Son  of  man  sitting  on  the  right  hand  of 


NOTES  ON  THE  ACTS.  11 

1 2  Then  returned  they  unto  Jerusalem,  from  the  mount  called 
Olivet,  which  is  from  Jerusalem  a  sabbath-day's  journey. 

13  And  when  they  were  come  in,  they  went  up  into  an  upper 
room,  where  abode  both  Peter,  and  James,  and  John,  and  An- 

power,  and  coming  in  the  clouds  of  heaven."  In  2  Thess.  i,  7,  8,  we 
are  told  that  "  the  Lord  Jesus  will  be  revealed  from  heaven,  with  his 
mighty  angels,  in  flaming  fire."  How  important,  "  seeing  we  look  for 
such  things,  to  be  diligent,  that  we  may  be  found  of  him  in  peace, 
without  spot,  and  blameless !" 

12.  The  mount  called  Olivet]    The  Mount  of  Olives.     (See  Long- 
king's  Notes  on  the  Gospels,  vol.  iii,  p.  32 ;  vol.  iv,  p.  8.)    A  sabbath- 
day 's  journey]  "  A  sabbath-day's  journey  was  the  distance  beyond  which 
the  ;  traditions  of  the  elders '  mafic  it  unlawful  for  a  Jew  to  travel  on 
the  sabbath  day.     The  distance  was  two  thousand  cubits  from  any 
town  or  city,"  or  about  two-thirds  of  a  mile.    Journeying  on  the  sab- 
bath was  strictly  forbidden  to  the  Jews ;  and  the  prohibition  in  Ex- 
odus xvi,  29,  "Let  no  man  go  out  of  his  place  on  the  seventh  day," 
they  understood  as  an  injunction  not  to  remove  from  the  town,  or 
place  of  their  habitation,  except  for  the  distance  of  two  thousand  cu- 
bits ;  which  space  was  allowed  by  the  Rabbins  because  of  the  two 
thousand  cubits  measured  out  on  each  side  from  the  cities  of  the  Le- 
vites.  (Num.  xxxv,  5,)  and  also  the  two  thousand  cubits  left  between 
the  ark  and  the  people.  Josh,  iii,  4.     This,  however,  was  a  tradition 
of  the  elders,  and  not  a  law  of  God.     While  they  openly  broke  God's 
laws,  they  most  scrupulously  kept  these  traditions.    Whoever  trans- 
gressed this  precept  was  punished  with  stripes.  "  It  should  be  observed, 
however,  that  the  rule  only  applies  to  distances  from  a  town ;  for, 
whatever  was  the  extent  of  a  town,  a  person  might  walk  to  any  dis- 
tance within  its  limits  without  transgression.     Thus,  in  London,  (for 
the  regulation  is  still  rigidly  enforced,)  Jews  often  go  a  very  consider- 
able distance,  on  the  sabbath  day,  to  and  from  their  synagogues." — 
Eng.  Pic.  Bible.    "  Olivet  was  but  Jive  furlongs  from  Jerusalem,  and 
Bethany  was  fifteen.     The  first  region,  or  tract,  of  Mount  Olivet, 
which  was  called  Bethany,  was  distant  from  the  city  a  sabbath-day's 
journey,  or  seven  furlongs  and  a  h  alf. — When,  therefore,  our  Lord  came 
to  the  place  where  these  two  tracts  touched  each  other,  he  there  as- 
cended, which  place  was  distant  from  Jerusalem  a  sabbath-day's  jour- 
ney, as  St.  Luke  here  remarks." — DR.  CLAKKE. 

13.  And  when  they  were  come  in]  To  Jerusalem.    Into  an  upper  room] 
Some  have  supposed,  from  what  is  stated  in  St.  Luke's  Gospel,  name- 
ly, that  when  they  returned  from  the  Mount  of  Olives  they  were  con- 
tinually in  the  temple,  praising  and  blessing  God,  that  the  upper  room 


12  NOTES  ON  THE  ACTS. 

drew,  Philip,  and  Thomas,  Bartholomew,  and  Matthew,  James 
the  son  of  Alpheus,  and  Simon  Zelotes,  and  Judas  the  brother  of 
James. 

14  These  all  continued  with  one  accord  in  prayer  and  suppli- 
cation, with  the  women,  and  Mary  the  mother  of  Jesus,  and 
with  his  brethren. 


referred  to  was  one  of  the  upper  rooms  in  the  courts  of  the  temple. 
But  this  expression  may  mean  no  more  than  that  they  passed  their 
time  principally  in  the  temple,  and  were  engaged  continually  in  acts 
of  worship.  It  was  common,  among  the  Jews,  to  have  a  large  upper 
room  devoted  to  religious  purposes,  where  they  read  and  conversed 
upon  the  law,  attended  to  then*  social  prayers,  and  celebrated  the  pass- 
over.  In  such  a  room  Christ  and*  his  disciples  partook  of  the  last 
supper ;  and  in  a  room  of  this  character,  probably  in  the  third  story, 
Paul  preached  when  Eutychus  fell  out  of  the  window  upon  the  pave- 
ment beneath.  The  room  referred  to  was  probably  such  an  one  as 
is  above  described,  in  the  house  where  Peter  and  the  other  apostles 
resided.  At  a  later  date  "  the  early  Christians  were  accustomed  to 
assemble  in  some  convenient  upper  room,  set  apart  for  the  purpose." 
James  the  son  of  Alpheus]  Called  James  the  Less,  to  distinguish  him 
from  the  other  James,  who  was  the  brother  of  John  and  son  of  Zebe- 
dee.  "  Alpheus  is  believed  to  be  the  same  as  Cleophas,  mentioned, 
in  John  xix,  25,  as  the  husband  of  Man-,  who  was  sister  to  our  Lord's 
mother.  (Compare  Mark  xv,  40,  where  Mary  is  called  the  mother  of 
James  the  Less.)  This  James,  therefore,  and  his  brother  Judas,  or 
Jude.  were  own  cousins  to  Jesus."  Simon  Zelotes}  Called,  in  Matt. 
x,  4,  Simon  the  Canaanite,  or,  as  it  should  be  spelt,  Cananite;  the  two 
appellations,  the  first  Greek,  the  last  Hebrew,  referring  to  the  same 
thing.  "  In  the  age  of  Christ  and  the  apostles  there  was,  among  the 
Jews,  an  extensive  association  of  private  individuals,  who  undertook 
to  maintain  the  purity  of  the  national  religion  by  inflicting  punish- 
ment, without  the  form  of  trial,  on  all  Jews  who  should  violate  their 
sacred  institutions.  They  declared  themselves  impelled  by  more  than 
human  zeal." — RIPLET.  Simon  was.  as  his  surnames  signify,  proba- 
bly a  member  of  this  association  before  he  became  a  disciple  of  Christ. 
14.  These  all  continued]  They  persevered  in  their  prayers — were 
united  in  their  object — praying  for  the  fulfillment  of  the  "  promise 
of  the  Father."  They  made  this  their  chief  and  constant  employment, 
waiting  in  patient  expectation  for  the  blessing  of  the  Comforter. 
With  the  women]  Those,  perhaps,  who  had  followed  Jesus  from  Galilee 
Matt,  xxvii,  55.  The  wives  of  some  of  the  apostles  and  disciples  might 
hare  been  also  included.  It  is  known  that  at  least  Peter  was  married. 


NOTES  ON  THE  ACTS.  13 

15  And  in  those  days  Peter  stood  up  in  the  midst  of  the  dis- 
ciples, and  said,  (the  number  of  the  names  together  were  about 
a  hundred  and  twenty,) 

16  Men  and  brethren,  this  scripture  must  needs  have  been 
fulfilled,  which  the  Holy  Ghost  by  the  mouth  of  David  spake 

Matt,  viii,  14.  And  Mary  the  mother  of  Jesus]  "  Here  is  the  last  time," 
says  Whitby,  "  that  we  have  any  mention  of  this  blessed  mother.  Of 
the  story  of  her  ascension  into  heaven,  as  held  by  the  Romanists,  St. 
Luke  says  nothing,  because  be  knew  nothing  of  it ;  that  idle  tale  be- 
ing the  invention  of  later  ages  from  apocryphal  writings  and  vain 
revelations."  If  it  had  been  the  intention  of  the  Bible  that  divine 
worship  should  be  paid  to  the  Virgin  Mary,  as  do  the  Romanists  to 
this  da'y,  how  strange  that  she  should  receive  so  slight  a  notice  from 
the  apostles ;  and  that  none  of  them,  or  of  the  early  disciples,  ren- 
dered it  to  her.  And  with  his  brethren]  The  near  relatives  of  our  Lord, 
who,  although  they  did  not  at  first  believe  in  him,  afterward  were 
converted  and  became  his  disciples.  John  vii,  3-5. 

15.  In  those  days]  Between  the  ascension  and  the  day  of  Pentecost, 
while  they  were  engaged  in  united  prayer  and  devotion.     The  number 
of  names]  The  number  of  persons.  Rev.  iii,  4.    About  a  hundred  and 
twenty]  That  is,  this  number  were  assembled  in  this  upper  room ;  for 
the  whole  number  of  disciples  at  this  time  was  much  larger  than  this, 
our  Lord  having  manifested  himself  to  five  hundred  at  once.  1  Cor. 
xv,  6. 

16.  Men  and  brethren]  The  conjunction  is  not  in  the  original,  which 
literally  and  more  expressively  reads,  men,  brethren ;  the  first  term  be- 
ing a  token  of  respect,  the  latter  of  affection.     This  scripture]  Name 
ly,  the.  passage  quoted  in  the  twentieth  verse.    Must  needs  have  been 
fulfilled]  That  is,  all  the  prophecies  of  holy  writ  must  be  fulfilled, 
yet  the  divine  Being  compelled  no  one  of  those  engaged  in  these 
transactions  to  do  as  they  did ;  they  acting  voluntarily,  according  to 
their  own  free  choice  fulfilled  what  the  divine  mind  saw  would  trans- 
pire at  such  times.     Thus,  inspired  prophets  foretold  that  Jesus  would 
be  betrayed,  and  put  to  a  painful  death;  but  this  by  no  means  com- 
pelled Judas,  or  any  other  persons,  to  act  the  guilty  parts  they  did  in 
the  scene.     They  followed  the  purposes  of  their  own  depraved  hearts ; 
and  so  oppressed,  as  we  shall  see,  was  Judas  with  the  crime  he  had 
committed,  and  the  guilt  that  stained  his  soul  on  account  of  it,  that 
he  brought  upon  himself  an  awful  end.     Which  the  Holy  Ghost  by  the 
mouth  of  David]  That  is,  David  was  inspired  by  the  Holy  Ghost  when 
he  wrote  these  words ;  a  strong  assurance  of  the  inspiration  of  the 
book  of  Psalms — although  the  lips  of  David  uttered  them,  they  were 


1 1  NOTES  ON  THE  ACTS. 

before  concerning  Judas,  which  was  guide  to  them  that  took 

Jesus. 

1 7  For  he  was  numbered  with  us,  and  had  obtained  part  of 
this  ministry. 

18  Now  this  man  purchased  a  field  with  the  reward  of  ini- 
quity ;  and  falling  headlong,  he  burst  asunder  in  the  midst,  and 
all  his  bowels  gushed  out 

19  And  it  was  known  unto  all  the  dwellers  at  Jerusalem ;  in- 
dictated  by  the  Holy  Spirit.     This  inspiration  the  apostle  Peter  as- 
serts of  all  Scripture.  2  Peter  i,  21.     Which  was  guide]    (See  Matt, 
xxvi,  14-16  and  47-49.) 

17.  For  he  was  numbered  with  us]  He  was  one  of  our  number — one 
of  the  apostles.    Had  obtained  part  of  this  ministry]  Had  been  appoint- 
ed to  this  office — was  honored  with  a  participation  in  its  exalted  duties 
and  rewards. 

18.  19.  These  two  verses  should  be  read  as  if  in  a  parenthesis;  for 
they  are  probably  not  the  words  of  Peter,  but  an  explanation  thrown 
in  bv  Luke,  the  inspired  penman,  serving  to  illustrate,  and  render  the 
application  of  the  prophecy  more  apparent.     Luke,  in  his  Gospel, 
had  given  no  account  of  the  end  of  Judas ;  he  thus  presents  it  here. 
This  man  purchased  a  field}  That  is,  although  Judas  himself  did  not 
directly  buy  the  field,  yet  the  money  given  him  for  the  betrayal  of  his 
Master  being  returned,  the  chief  priests  applied  it  to  this  purpose. 
(See  Matt,  xxvii,  6-8.)     A  man  is  often  said  to  do  a  thing  when  he 
furnishes  the  means,  or  gives  the  occasion  for  it.    How  miserable  the 
end  of  this  man !     He  coveted  wealth,  and  it  proved  fcis  ruin.     Says 
Lightfoot,  in  reference  to  this  disposal  of  his  money :  "  No  such  thing 
was  in  Judas's  intention  when  he  bargained  for  his  money.    But  Peter 
showeth  the  fruit  and  profit  of  his  wretched  covetousness ;  and  how 
he,  that  thought  to  enlarge  his  resources,  and  to  settle  his  habitation 
by  such  horrid  means,  came  home  by  it  with  the  contrary :  his  reve- 
nues to  purchase  land  for  others ;  his  habitation  to  be  desolate ;  and 
himself  to  come  to  so  sad  an  end."     And  falling  headlong]  In  Matt. 
xxvii.  5,  we  are  informed  that  Judas  hanged  himself.    Luke  men- 
tions another  particular  in  this  dreadful  scene.     The  rope,  or  the  tree 
upon  which  he  hung  himself,  probably  broke,  and  he,  falling  head- 
long, burst  asunder  by  the  concussion. 

1 9.  And  it  was  known,  &c]  These  were  not  private,  or  secret  occur- 
rences.    There  could  be  no  deception  here.     The  matter  was  gene- 
rally understood.    These  events  did  not  happen  in  a. corner.    The 
betrayal  of  Jesus,  the  repentance  of  Judas,  the  purchase  of  the  field, 
his  awful  end — all  these  were  well  known  among  the  Jews.    No  one 
of  the  Jews  of  those  days  ever  denied  these  facts.    This  may  account 


NOTES  ON  THE  ACTS.  15 

sornuch  as  that  field  is  called  in  their  proper  tongue,  Aceldama, 
that  is  to  say,  The  field  of  blood. 

20  For  it  is  written  in  the  book  of  Psalms,  Let  his  habitation 
be  desolate,  and  let  no  man  dwell  therein :  and,  His  bishopric 
let  another  take. 

21  Wherefore  of  these  men  which  have  companied  with  us,  all 
the  time  that  the  Lord  Jesus  went  in  and  out  among  us, 

22  Beginning  from  the  baptism  of  John,  unto  that  same  day 
that  he  was  taken  up  from  us,  must  one  be  ordained  to  be  a 
witness  with  us  of  his  resurrection. 

for  the  multitudes  that  came  to  the  assemblies  of  the  apostles,  as  on 
the  day  of  Pentecost.  In  their  proper  tongue,  Aceldama]  That  is,  the 
language  then  spoken  by  the  Jews.  This  was  not  the  pure  Hebrew, 
for  this  had  ceased  to  be  a  spoken  language  since  the  captivity ;  but 
a  mixed  language,  styled  the  Syro-  Chaldaic.  The  word  Aceldama  is 
compounded  of  two  words  of  this  dialect,  and  signifies,  according  to 
its  translation,  a  field  of  blood. 

20.  For  it  is  written  in  the  book  of  Psalms]  The  apostle  quotes  two 
passages  from  the  Psalms ;  the  first  is  found  in  Psalm  Ixix,  25 :  "  Let 
their  habitation  be  desolate,  and  let  none  dwell  in  their  tents ;"  the 
second,  Psalm  cix,  8 :  "  Let  another  take  his  ofiice."    Although  these 
words  were  originally  spoken  against  the  enemies  of  David,  yet  they 
were  peculiarly  true  of  the  enemy  of  him  of  whom  David  was  a  type. 
If  in  the  latter  Psalm,  primarily,  Doeg  or  Ahithophel,  mortal  enemies 
of  David,  were  intended,  still  the  Holy  Spirit  intended  that  it  should 
have  its  full  completion  in  the  betrayer  of  the  son  of  David,  and  this 
intention  was  suggested  to  Peter  by  the  same  Spirit.    Bishopric]  Of- 
fice, or  charge. 

21.  Of  these  men  which  have  companied  with  us]  As  it  was  thought  de- 
sirable to  fill  the  vacated  oflBce  of  Judas,  it  seemed  highly  proper  that 
one,  who  had  been  acquainted  with  the  teachings,  and  an  eye-witness 
of  the  miracles,  of  Jesus,  should  be  appointed.     Very  probably  one 
of  the  Seventy  are  referred  to.  Luke  x,  1 ,  2.     Went  in  and  out  among 
us]  A  phrase  used  to  express  great  familiarity  with  all  the  acts  of 
the  Saviour,  such  as  only  a  constant  companion  could  have. 

22.  Beginning  from  the  baptism  of  John]  For  there  Christ's  public  life 
commenced,  to  that  same  day  on  which  he  was  taken  up  into  heaven. 
This  was  the  last  miraculous  occurrence,  and  finished  up  the  acts  of 
the  Saviour's  life  upon  the  earth.    Must  one  be  ordained]  Chosen,  or 
appointed.     The  term  ordained,  as  now  used,  signifying  a  setting  apart 
to  a  sacred  office  by  established  forms  and  ceremonies,  conveys  a 
wrong  idea  of  the  induction  of  Matthias  into  the  apostleship ;  no 
ceremonies,  or  solemn  ordination  services,  being  used.    The  Greek 


16  NOTES  ON  THE  ACTS. 

23  And  they  appointed  two,  Joseph  called  Barsabas,  who  was 
surnamed  Justus,  and  Matthias. 

24  And  they  prayed,  and  said,  Thou,  Lord,  which  knowest 
the  hearts  of  all  men,  show  whether  of  these  two  thou  hast 
chosen, 

word  here  translated  ordained,  is  simply  the  verb  to  be.  Mr.  Wesley 
thus  renders  the  verse :  "  Beginning  from  the  baptism  of  John,  till  the 
day  he  was  taken  up  from  us,  one  must  be  a  witness  with  us  of  his 
resurrection."  Of  his  resurrection]  As  this  was  the  great  unanswer- 
able argument  in  defense  of  the  Christian  religion.  "  They  should 
bear  testimony  of  this  event  in  particular,"  says  Diodati,  "  because 
Christ's  life  was  known  by  all  men,  but  his  resurrection  only  by  his 
apostles  and  disciples." 

23.  And  they  appointed  two}  Nominated,  or  set  up,  two  as  candidates ; 
two,  probably,  of  nearly  equal  abilities,  between  whose  qualifications 
for  the  office  they  could  not  themselves  decide — upright,  experienced, 
pious  men.     We  can  but  note  the  extreme  care  and  the  prayerfulness 
with  which  they  discharged  this  solemn  duty  of  setting  one  apart  to 
the  sacred  functions  of  the  ministry.    Joseph — Matthias}  We  know 
little  more  of  these  than  what  is  mentioned  in  these  verses.    Justus, 
the  surname  of  Barsabas,  is  a  Latin  word  signifying  just,  upright,  and 
may  have  been  given  him  for  his  noted  integrity  of  character. 

24.  And  they  prayed]  A  very  praiseworthy  and  successful  way  of 
securing  a  good  minister.     They  had  used  the  means  within  their 
reach,  exercised  their  judgment  as  far  as  possible,  and  then  left  the 
disposal  of  the  matter  to  Unerring  Wisdom.     Thou,  Lord,  which  know- 
est the  hearts  of  all  men]  They  prayed  to  the  Lord  Jesus  because  the 
apostles  were  first  chosen  by  him,  were  his  apostles,  and  were  to  be 
his  witnesses ;  and  then  they  must  ascribe  to  him  the  knowledge  of 
all  hearts,  which  is  the  property  of  God  alone.    That  the  Saviour 
was  here  addressed  in  the  words  "  Thou,  Lord,"  &c.,  and  the  at- 
tributes of  God  ascribed  to  him,  may  be  seen  from  the  fact  that 
Peter,  immediately  before  this,  (ver.  21,  22,)  had  used   the  term 
Lord,  when  he  unquestionably  referred   to  the  Messiah.    In   the 
election  of  presbyters  afterward  in  the  churches,  the  apostles  com- 
mended them  "  unto  the  Lord,  in  whom  they  believed."  Acts  xiv,  23. 
That  Lord  undoubtedly  was  Christ.    In  the  Revelation,  the  Saviour 
expressly  assumes  the  title :  "  All  the  churches  shall  know  that  I  am 
He  which  searcheth  the  reins  and  hearts."    "  Upon  this  passage  of 
Scripture  alone  we  should  be  justified  in  offering  up  our  prayers  to 
Christ  as  '  our  God,  and  our  Lord ;'  as  our  only  Mediator,  and  our 
only  Saviour." — TOWNSEND.'    Show  whether  of  these  two  thou  hast 


NOTES  ON  THE  ACTS.  17 

25  That  he  may  take  part  of  this  ministry  and  apostleship, 
from  which  Judas  by  transgression  fell,  that  he  might  go  to  his 
own  place. 

26    And    they    gave    forth    their    lots ;    and    the    lot    fell 

chosen]  Manifest,  by  the  disposing  of  the  lots,  which  one  of  these  thou 
dost  approve,  and  divinely  designate  to  fill  the  vacant  apostleship. 

2.'i.  That  he  may  take  part  of  this  ministry  and  apostleship]  Assist,  par- 
ticipate in  the  proper  work  of  the  apostle.  As  the  word  translated 
part  signifies,  take  the  lot,  or  portion  of  the  ministry  which  Judas  pre- 
viously occupied,  from  which  Judas  by  transgression  fell]  Through 
his  covetousness,  and  most  wicked  betrayal  of  his  Lord,  he  fell  from 
his  office,  his  discipleship,  from  grace,  and  the  hope  of  final  salvation. 
That  he  might  go  to  his  oivn  place]  That  which  his  crimes  had  deserved, 
and  which  he  had  chosen  for  himself,  far  from  the  other  apostles,  in 
the  region  of  death.  Doddridge  remarks,  upon  this  melancholy 
and  awful  end,  "  That  his  example,  dreadful  as  it  is,  shows  us  at 
once  that  no  dignity  of  office  can  secure  men  from  sin;  and  that, 
when  they  break  through  the  solemn  bonds  of  a  remarkably  high  and 
eminent  profession,  they  must  expect  a  punishment  proportionably 
signal."  Dear  reader,  where  is  your  place  in  the  future  world  1  You 
are  rapidly  traveling  toward  it.  In  a  very  few  days  you  will  enter 
upon  your  immortal  inheritance. 

"  A  point  of  time,  a  moment's  space, 
Removes  you  to  that  heavenly  place,    , 
Or  shuts  you  up  in  hell." 

Have  you  a  mansion  in  the  skies  1     Can  you  truly  say, 

"  There  is  my  house  and  portion  fair, 
My  treasure  and  my  heart  are  there, 
And  my  abiding  home  1" 

If  not,  yon  have  no  time  to  lose.  It  may  be  that  eternity,  with  its 
endless  realities,  is  just  ready  to  open  upon  you.  Let  the  language 
of  your  heart  be, — 

"  My  sole  concern,  my  single  care, 
To  watch,  and  tremble,  and  prepare 
Against  that  fatal  day  !" 

26.  And  they  gave  forth  their  lots]  This  manner  of  deciding  special 
and  important  questions  was  in  use  among  the  Jews,  because  it  seem- 
ed to  leave  these  matters  to  tKe  entire  disposal  of  a  divine  providence. 
David  divided  the  priests  by  lot.  1  Chron.  xxiv,  5.  The  land  of  Ca- 
naan was  thus  divided.  Joshua  xiv,  2.  The  scape-goat  was  chosen  in 
this  manner.  Lev.  xvi,  8.  And  probably,  from  allusions  in  the  Pro- 
verbs, lots  were  used  in  courts  of  justice  in  the  days  of  Solomon 
2 


18  NOTES  ON  THE  ACTS. 

upon  Matthias ;  and  he  was  numbered  with  the  eleven 
apostles. 

Prov.  xvi,  33;  xviii,  18.  Grotius  imagines  their  manner  of  casting 
lots  on  this  occasion  was  thus :  They  put  their  lots — either  stones, 
slips  of  wood,  metal,  or  pieces  of  parchment — into  two  urns,  one  of 
which  contained  the  names  of  Joseph  and  Matthias,  and  the  other  a 
blank  and  the  word  apostle.  In  drawing  these  out  of  the  urns  the 
blank  came  up  with  the  name  of  Joseph,  and  the  lot  on  which  was 
written  the  word  apostle  came  up  with  the  name  of  Matthias.  This 
being  in  answer  to  their  prayers,  they  concluded  that  Matthias  was 
the  man  whom  the  Lord  had  chosen  to  the  apostleship.  In  the  East, 
to  this  day,  casting  lots  is  practiced.  Roberts  says :  "  In  nearly  all 
cases  where  reason  cannot  decide,  or  where  the  right  of  several  claim- 
ants to  one  article  has  to  be  settled,  recourse  is  had  to  the  lot,  which 
'  causeth  contentions  to  cease.' "  And  he  was  numbered  with  the  eleven 
apostles]  The  word  translated  numbered  is  a  compound  Greek  term, 
derived  from  a  word  signifying  a  pebble,  or  a  small  stone,  and  came 
to  be  used  to  express  numeration,  as  stones  or  pebbles  were  used 
among  the  Greeks  in  balloting,  for  lots,  and  for  counting.  The  ques- 
tion was  "to  be  decided  by  lot:  they  sought  the  blessing  of  God,  and 
then  drew  the  lot.  Matthias  was  designated,  and  he  immediately  be- 
came, by  previous  arrangement,  an  apostle.  Their  number  was  now 
full.  Christ  had  originally  chosen  twelve,  having  reference,  perhaps, 
to  the  constitution  of  the  Old  Testament  church,  divided  into  twelve 
tribes ;  and  also  to  enable  him  to  send  them  two  and  two,  to  be  as- 
sistants and  counselors  of  each  other.  We  hear,  no  more  of  Mat- 
thias. Where  he  labored  and  died  we  know  not. 

No  others,  excepting  Paul,  were  ever  elected  to  fill  this  office.  He 
was  especially  and  immediately  called  of  God,  in  a  miraculous  man- 
ner, to  be  an  apostle  to  the  Gentiles.  No  following  ministers  have 
succeeded  to  the  office  and  peculiar  powers  of  the  apostles.  They 
were  called,  and  set  apart  for  a  specific  purpose,  and  endowed  with 
miraculous  powers,  with  no  divine  direction  to  appoint  successors  to 
their  immediate  office.  They  differ  from  all  other  ministers  of  the  gospel, 

1 .  In  a  direct  call  and  appointment  to  that  peculiar  office  by  Christ, 
personally.  Gal.  i,  1. 

2.  They  were  taught  by  immediate  revelation.  Gal.  i,  12. 

3.  They  were  infallible  teachers.  Gal.  i,  8,  12. 

4.  They  had  a  commission  of  universal  authority.  2  Cor.  x,  13, 16 ; 
Rom.  i,  14,  16. 

5.  And  the  power  of  working  miracles,  and  of  communicating  this 
power.  Acts  viii,  14-19;  xix,  6;  1  Tim.  i,  6. 


NOTES  ON  THE  ACTS.  19 


CHAPTER  H. 

1.  The  apostles  filled  with  the  Holy  Ghost,  and  speaking  diverse  languages, 
are  admired  by  some,  and  derided  by  others.  14.  Whom  Peter  disproving,  and 
showing  that  the  apostles  spake  by  the  power  of  the  Holy  Ghost,  that  Jesus 
was  risen  from  the  dead,  ascended  into  heaven,  had  poured  down  the  same 
Holy  Ghost,  and  was  the  Messias,  a  man  known  to  them  to  be  approved  of 
God  by  his  miracles,  wonders,  and  signs,  and  not  crucified  without  his  deter- 
minate counsel  and  foreknowledge.  37.  He  baptizeth  a  great  number  that  were 
converted.  41.  Who  afterward  devoutly  and  charitably  converse  together :  the 
apostles  working  many  miracles,  and  God  daily  increasing  his  church. 

AND  when  the  day  of  Pentecost  was  fully  come,  they  were 
all  with  one  accord  in  one  place. 

1.  And  when  the  day  of  Pentecost]  This  was  one  of  the  great  annual 
feasts  among  the  Jews,  at  which  time  all  the  adult  males  resorted  to 
Jerusalem.  Its  name  is  derived  from  a  Greek  word  signifying  Jifty, 
and  it  received  this  name  from  its  being  celebrated  on  the  fiftieth  day 
after  the  first  day  of  unleavened  bread,  or  of  the  passover.  This  feast 
is  called,  in  the  Old  Testament,  "  the  feast  of  weeks,"  on  account  of 
its  being  held  seven  weeks,  or,  according  to  the  Hebrew  phrase,  a 
week  of  weeks,  from  the  first  day  of  the  passover,  which  always  com- 
menced on  the  sabbath.  It  was  instituted  by  the  following  divine 
command :  "  And  ye  shall  count  unto  you  from  the  morrow  after  the 
sabbath,  from  the  day  that  ye  brought  the  sheaf  of  the  wave-offering ; 
seven  sabbaths  shall  be  complete :  even  unto  the  morrow  after  the 
seventh  sabbath  shall  ye  number  fifty  days ;  and  ye  shall  offer  a  new 
meat-offering  unto  the  Lord."  Lev.  xxiii,  15, 16.  It  is  also  called  "  the 
feast  of  harvest,"  Exod.  xxiii,  16;  that  is,  of  the  wheat  harvest,  the 
first-fruits  of  which  were  offered  on  this  occasion,  on  which  account 
it  is  called  "  the  day  of  first-fruits."  Num.  xxviii,  26.  "  The  primary 
object  of  the  festival  was  undoubtedly  to  thank  God  for  the  blessings 
of  the  season.  In  Deut.  xxvi,  5-11,  is  given  the  beautiful  form  of 
thanksgiving  which  was  appointed  to  be  used  on  this  occasion."  The 
Rabbins  entitle  this  feast  "  the  day  of  the  giving  of  the  law,"  they 
believing  and  teaching,  as  do  the  modern  Jews,  that  it  was  intended 
to  commemorate  that  event,  which  took  place,  as  they  think,  and  with 
much  probability,  fifty  days  after  their  departure  from  Egypt,  and  the 
celebration  of  the  first  passover.  The  Jewish  sacrifices  were,  at  first, 
acknowledged  by  fire  from  heaven,  descending  upon  the  holy  altar ; 
and  when  Christ,  the  substance  of  these  shadows,  appeared,  and  laid 
his  body  upon  the  altar  of  the  cross,  for  ever  abolishing  all  other  burnt- 
offerings,  the  apostles,  who  were  the  first  priests  and  ministers  by  the 
side  of  this  altar,  and  offered  themselves  as  living  sacrifices,  were  bless- 


20  NOTES  ON  THE  ACTS. 

ed  with  the  same  token  of  divine  approbation — fire  fell  from  heaven 
and  rested  upon  them.  There  was  a  peculiar  propriety  in  the  time 
when  this  extraordinary  miracle  transpired;  and  the  circumstances 
were  of  such  a  character  as  to  prevent  the  possibility  of  fraud  on 
the  part  of  the  apostles.  In  the  first  place,  there  were  immense 
multitudes  of  Jews  from  all  parts  of  the  world,  as  well  as  from 
Palestine,  assembled  at  Jerusalem  at  this  time — probably  between  one 
and  two  millions.  Only  fifty  days  before  they  had  crucified  the  Lord 
of  glory,  and  their  prejudices  against  him  whom  they  esteemed  an 
impostor  would  not  be  easily  removed.  During  these  days,  our  Sa 
viour  had  arisen  and  ascended  into  heaven.  The  report  of  these  ex 
traordinary  events  would  tend  to  collect  together  those  who  were 
present  during  that  memorable  passover,  and  others,  drawn  by  a  strong 
curiosity.  Our  Lord  took  this  period  to  exhibit  his  divine  powei 
and  kingdom,  by  working  a  most  extraordinary  miracle  before  tht 
eyes  of  those  who  had  witnessed  his  humiliation.  By  means  of  the 
vast  number  of  strangers  present  at  this  time  at  Jerusalem,  the  new* 
of  this  astonishing  event  could  be  spread  all  over  the  known  world, 
and  thus  a  way  be  opened  for  the  preaching  of  the  gospel  of  the  king- 
dom in  every  direction.  Was  fully  come]  These  words  are  thus  trans- 
lated by  Schmidt :  "  And  when  the  time  was  fulfilled  even  up  to  the 
day  of  Pentecost."  That  is,  the  appointed  day  had  come.  These 
words  are  made  emphatic,  perhaps,  to  signify  that  this  noted  event 
did  not  transpire  until  after  the  multitudes  had  arrived  to  wait  upon 
the  feast,  and  the  appropriate  services  had  commenced.  It  did  not 
transpire  unobserved,  or  in  a  corner.  It  is  supposed  that  this  was  the 
first  day  of  the  week,  although  it  cannot  be  definitely  proved,  the  Jews 
disagreeing  among  themselves.  There  is,  if  this  is  the  case,  and  the 
probabilities  are  in  favor  of  it,  a  great  propriety  in  styling  this  day, 
which  is  now  the  Christian  sabbath,  the  "  Lord's  day."  By  his  resur- 
rection, and  by  tin*  baptism  of  the  Holy  Spirit,  he  has  consecrated  the 
day,  and  rendered  it  eminently  holy  in  its  character.  They  were  all 
with  one  accord  in  one  place]  By  the  all  mentioned  here,  probably  not 
only  the  apostles,  but  the  hundred  and  twenty  spoken  of  in  the  pre- 
ceding chapter,  (verse  15,)  were  meant.  They  had  continued  together 
since  the  resurrection,  united  and  harmonized  by  one  great  object, 
employing  themselves  in  acts  of  devotion,  and  earnest  prayer  for  the 
fulfillment  of  Christ's  last  promise  of  the  Comforter. 

Who  can  tell  the  effect  of  faithful,  united  prayer,  when  poured  out 
from  the  longing  hearts  of  a  band  of  Christian  men  and  women,  all 
united,  of  one  accord,  in  one  place  ?  Will  not  Christ  be  there  ?  And 
the  influences  of  the  Comforter,  will  they  be  wanting  on  such  an  oc- 
casion ?  Let  us  learn  the  power  and  grandeur  of  united,  believing 


NOTES  ON  THE  ACTS.  21 

2  And  suddenly  there  came  a  sound  from  heaven,  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the  house  where  they 
were  sitting. 

prayer.  There  are  a  variety  of  opinions  concerning  the  place  where 
they  were  assembled.  From  the  intimation  contained  in  the  forty- 
sixth  verse,  some  have  thought  an  upper  room  of  the  temple  was  the 
scene  of  the  miracle.  It  Ts  hardly  probable,  however,  that  the  malice 
of  the  Jews  would  have  permitted  the  followers  of  Christ,  so  soon 
after  his  crucifixion,  to  have  assembled  regularly,  and  in  a  body,  in 
any  room  of  the  temple ;  and  it  is  more  probable  that  some  upper 
room  in  a  private  house  near  the  temple  had  been  set  apart  for  reli- 
gious worship,  and  that  here  they  met  often  and  took  sweet  counsel 
together. 

2.  And  suddenly  there  came  a  sound  from  heaven]  Although  they  wei'e 
momentarily  expecting  some  occurrence,  yet  this  came  upon  them 
without  warning ;  it  broke  above  them  suddenly.  The  term  sound 
may  apply  to  any  noise  or  report,  as  the  sound  of  a  trumpet ;  in  this 
case  it  was  like  a  mighty  rushing  wind.  There  is  no  evidence  that 
there  was  any  wind,  and  this  made  the  miracle  more  evident ;  but  a 
noise  was  heard  resembling  a  wind- tornado  more  than  anything  else, 
but  entirely  supernatural.  From  heaven]  From  the  upper  regions — 
seeming  to  rush  down  from  the  skies.  Ordinary  storms  and  winds 
sweep  along  horizontally  or  obliquely ;  this  seemed  to  beat  directly 
down  from  above,  serving  to  call  their  attention  in  that  direction, 
prepare  their  minds  for  the  event  about  to  occur,  and  declare  the 
divine  Originator  of  it. 

It  was  thus  God  signified  his  presence,  and  his  intention  of  com- 
municating with  the  children  of  Israel  on  Mount  Sinai.  The  Holy 
Spirit  chose  this  external  evidence  of  his  power  and  presence,  and 
signified  to  their  material  senses,  by  the  rushing  sound  of  a  tornado, 
his  spiritual  coming,  that  they  might  be  prepared  for  his  unseen  offices 
upon  their  hearts.  It  is  worthy  of  notice,  that  our  Lord,  when  speak- 
ing of  the  work  of  the  Spirit,  in  the  new  birth,  to  Nicodemus,  likens 
it  to  the  effects  of  the  unseen  wind,  whose  presence  is  only  known 
by  its  sound  and  its  effects,  John  iii,  8 ;  and  when  he  conveyed  to 
the  apostles  the  Holy  Ghost,  he  breathed  on  them,  John  xx,  22 ; 
these  figures  presenting  the  best  illustration  of  the  character  of  the 
operations  of  the  Spirit.  Diodati  remarks :  By  this  wind  the  Holy 
Ghost  is  represented ;  for,  as  it  is  not  in  the  power  of  the  whole  world 
to  hinder  the  wind  from  blowing,  even  so  there  is  no  power  under 
heaven  which  can  turn  back  the  wind  of  God's  Spirit,  which  is  blown 
by  the  mouth  of  his  ministers  in  the  preaching  of  the  gospel.  It 


22  NOTES  ON  THE  ACTS. 

3  And  there  appeared  unto  them  cloven  tongues  like  as  of 
fire,  and  it  sat  upon  each  of  them. 

4  And  they  were  all  filled  with  the  Holy  Ghost,  and  began  to 
speak  with  other  tongues,  as  the  Spirit  gave  them  utterance. 

filled  att  the  house  where  they  were  sitting]  Was  distinctly  heard  in  every 
part  of  the  house. 

3.  And  there  appeared  unto  them  cloven  tongues]    In  addition  to  the 
sense  of  hearing,  another  sense  was  addressed — that  of  seeing.     The 
form  of  tongues  appeared,  resembling  a  flame,  cloven,  or  divided  at 
the  top,  and  sat  upon  each  of  them.     This  was  an  emblem  of  the 
gift  about  to  be  bestowed  upon  them — the  power  of  speaking  clearly, 
and  so  as  to  be  understood,  the  languages  of  others,  without  having 
previously  acquired  them.     The  cloven  tongues  expressed  the  variety 
of  these  languages ;  the  fire,  the  burning  zeal  with  which  they  should 
speak,  melting,  purifying,  and  consuming,  and  the  mighty  eifect  that 
should  follow  their  preaching  upon  the  hearts  of  their  hearers.    "  Fire 
had  always  been  considered  by  the  Jews  as  an  emblem  of  the  visible 
presence  of  the  Deity ;  the  people  of  Israel  (who  were  providentially 
present  from  every  part  of  the  civilized  globe)  now  saw  it  descend  in 
the  form  of  cloven  tongues  upon  the  despised  followers  of  the  cruci- 
fied Jesus.     They  saw  it  descend  upon  them  on  the  anniversary  of 
the  same  day,  when  the  law,  which  was  to  bring  them  to  Christ,  was 
first  delivered  to  them :  nor  could  any  outward  form  be  more  appro- 
priate or  figurative  to  represent  the  gift  and  powers  it  was  intended 
to  convey." — TOWNSEND.     It  is  thought  by  some  that  the  shape  of 
the  mitre  worn  by  bishops  was  taken  from  the  supposed  form  of  these 
divided  tongues,  significant  of  their  succeeding  to  the  apostolic  office. 
But,  unfortunately  for  this  signification,  the  tongues  of  fire  settled 
alike  upon  the  heads  of  all  the  disciples  present,  as  well  as  upon 
the  apostles,  thus  placing  the  mitre  alike  upon  the  head  of  all  the 
ministers  of  the  word,  and  conveying  no  peculiar  prerogatives. 

4.  And  they  were  all  filled  with  the  Holy  Ghost]  All  that  had  preceded 
were  but  so  many  signs  of  the  approach  and  presence  of  the  Spirit. 
Now  he  comes  himself.    The  attention  of  the  disciples  had  been 
arrested — their  eyes  were  turned  toward  heaven — the  tongues  of  fire 
sat  upon  them,  and  the  Holy  Ghost  entered  their  hearts,  filling  them 
with  unutterable  delight,   opening  and  quickening  their  spiritual 
vision,  and  leading  them  into  all  truth,  according  to  Christ's  pro- 
mise.   0,  what  a  delightful  and  desirable  state  of  mind  to  be  in — to 
be  filled  with  the  Holy  Ghost!     And  is  not  this,  Christian  friend, 
your  privilege?  Eph.  v,  18.    And  began  to  speak  with  other  tongues] 
Commenced  without  any  previous  acquaintance  or  study  to  pr?ac> 


NOTES  ON  THE  ACTS.  23 

5  And  there  were  dwelling  at  Jerusalem  Jews,  devout  men, 
out  of  every  nation  under  heaven. 

in  other  languages  besides  their  own,  as  if  these  had  been  their  native 
tongues.  As  the  Spirit  gave  them  utterance]  This  was  all  a  miracle — 
an  astonishing  miracle.  These  languages — the  most  difficult  of  all 
studies — instead  of  being  attained  by  long  application,  were  imme- 
diately bestowed  upon  them  by  a  divine  gift.  Under  the  baptism  of 
the  Holy  Spirit,  they  presented  the  living  truths  that  were  then 
glowing  in  their  hearts,  in  various  tongues,  they  themselves  under- 
standing as  clearly  the  foreign  accents  of  their  own  lips,  as  those 
astonished  strangers  did,  who  heard  them  speak  in  their  native  dia- 
lects. "A  variety  of  opinions  has  been  advanced  respecting  this 
miracle  of  Pentecost.  The  most  rational,  and  the  most  general  is, 
that  the  gift  of  tongues  lasted  during  the  ministry  of  the  apostles ; 
and  that,  as  soon  as  the  purpose  for  which  it  was  given  was  accom- 
plished, it  was  gradually  withdrawn."  There  are  perceptible  reasons 
for  this  peculiar  and  astonishing  miracle : 

1.  It  was  important  that  the  divine  origin  of  the  gospel,  now  that 
its  Head  was  removed,  should  be  publicly  established  by  some  un- 
questionable exhibition  of  divine  power.     What  more  convincing 
miracle  could  have  been  wrought  ?     In  the  midst  of  strangers  from 
every  nation  under  the  heavens,  these  humble,  uneducated  Galileans, 
are  made  at  once,  and  with  propriety,  to  hold  converse  with  them 
all ;  to  speak  so  as  to  be  understood,  while  the  tempest  without  wind, 
and  the  flaming  tongues,  testified  the  origin  of  that  power. 

2.  It  was  important  that  the  gospel  should  be  spread  at  once  over 
the  civilized  world.     How  could  this  be  done  ?     It  would  have  been 
more  than  enough  labor  for  the  whole  life  of  the  apostles  to  acquire 
these  tongues,  and  to  have  become  qualified  to  speak  expertly  in  them, 
with  sufficient  clearness.    While  our  Lord  thus  demonstrated  his 
power  and  Godhead  by  the  miracle,  at  the  same  time  he  fitted  his 
servants  with  the  indispensable  qualifications  for  immediately  preach- 
ing that  gospel  which  was  thus  so  clearly  demonstrated,  and  for 
spreading,  in  every  nation  and  tongue,  the  news  of  a  Saviour  who 
had  died  for  the  world. 

5.  And  there  were  dwelling  at  Jerusalem  Jews]  These  were  Jews  who 
were  born  and  resided  in  distant  cities,  and  Jewish  proselytes  who 
had  been  converted  through  their  instrumentality  in  the  foreign 
countries  where  they  dwelt.  They  still  preserved  for  Jerusalem, 
where  were  the  temple  and  the  sacrifices,  the  deepest  affection ;  and 
on  the  return  of  the  great  festivals,  those  whose  wealth  and  circum- 
stances would  admit  of  it,  would  go  up  to  attend  upon  the  solemn 


24  NOTES  ON  THE  ACTS. 

6  Now  when  this  was  noised  abroad,  the  multitude  came  to- 
gether, and  were  confounded,  because  that  every  man  heard 
them  speak  in  his  own  language. 

festivities.  Being  present  at  the  Passover,  and  desiring  also  to 
attend  the  Pentecost,  they  had  taken  up  a  temporary  residence  in 
the  city ;  or  having  accumulated  sufficient  property,  had  returned  to 
the  Holy  City  to  spend  the  remnant  of  their  days.  The  sacredness 
of  the  place ;  for  Jerusalem  was  the  city  that  almighty  God  himself 
had  designated  as  the  scat  of  his  worship — the  services  of  the  temple 
— the  great  and  solemn  feasts — and  the  prevailing  expectation  that 
the  promised  Messiah  was  about  to  appear,  and  would,  of  course, 
show  himself  in  his  temple — all  combined  to  attract  thousands,  whose 
circumstances  permitted  it,  to  the  city  on  these  interesting  occasions, 
and  to  render  it  a  place  ardently  loved  as  a  scene  of  residence.  De- 
vout men}  Upright,  faithful  Jews,  attending  to  all  the  precepts  of  the 
ceremonial  law,  pious,  and  exemplary  in  their  lives ;  Jews  who,  like 
Simeon,  were  waiting  for  the  consolation  of  Israel,  only  delaying  to 
have  clear  and  decisive  evidence  that  Jesus  was  the  promised  Mes- 
siah, to  unite  themselves  with  his  followers.  Out  of  every  nation 
under  heaven]  This  is  to  be  understood  as  a  general  expression,  con- 
veying an  idea  of  the  almost  universal  distribution  of  the  Jewish 
people,  throughout  the  nations  of  the  earth,  and  the  very  large 
attendance  upon  this  feast.  It  was  calculated,  at  the  time  of  the 
destruction  of  Jerusalem,  which  happened  at  the  passover,  that  there 
were  about  three  millions  of  Jews  within  the  walls  of  the  city.  At 
the  time  of  the  sacking  of  the  city  by  Nebuchadnezzar,  thousands 
were  carried  into  captivity  in  the  East,  but  a  very  small  number  of 
whom  ever  returned  again.  The  rest  remained  in  Assyria,  and 
spread  themselves  throughout  all  the  continent  of  Asia,  so  that  there 
is  scarcely  a  country  in  Asia,  to  this  day,  where  the  Jew,  or  evidences 
of  his  former  presence  are  not  to  be  found.  The  disturbances  con- 
tinually happening  in  Palestine  after  the  return  of  a  portion  of  the 
Jews,  drove  off  others  into  Egypt,  and  the  cities  of  the  Roman  and 
Grecian  empires,  so  that  when  all  the  different  bodies  were  repre- 
sented at  the  great  feasts,  (and  wherever  the  Jew  wandered,  he 
remembered  Jerusalem  and  the  passover,)  it  might  with  much 
propriety  be  said,  that  they  were  "  out  of  every  nation  under 
heaven." 

6.  Now  when  this  was  noised  abroad]  The  words  in  the  original  will 
admit  of  being  thus  translated : — "  Now  this  sound  or  noise  having 
been  made."  Referring  to  the  sound  as  of  a  mighty  rushing  wind, 
which  might  have  been  heard  generally  in  the  city,  or  in  the  vicinity 


NOTES  ON  THE  ACTS.  25 

7  And  they  were  all  amazed,  and  marveled,  saying  one  to 
another,  Behold,  are  not  all  these  which  speak,  Galileans  ? 

8  And  how  hear  we  every  man  in  our  own  tongue,  wherein 
we  were  born  ? 

9  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  in 

of  the  temple,  which  would  have  attracted  the  attention  of  the  multi- 
tude, while  the  loud  and  unusually  zealous  addresses  of  the  disciples 
would  have  called  observation  to  the  upper  room,  where  they  were 
worshiping.  Or,  it  might  be,  that  the  report  had  soon  spread  through 
the  city  of  the  astonishing  miracle  of  tongues  with  which  the  dis- 
ciples had  just  been  endowed,  and  this  would  immediately  have 
drawn  the  excited  crowds  together.  Were  confounded]  Overwhelmed 
— perplexed — astounded.  It  was  an  occurrence  that  they  could  not 
understand — a  most  unheard-of  and  unaccountable  affair.  Every 
man  heard  them  speak  in  his  own  language]  The  multitude  was  com- 
posed of  foreign  Jews  of  almost  every  nation  and  tongue,  and  yet 
each  one  heard  these  Galilean  Jews  speak  to  him  in  his  own  native 
dialect.  "  We  may  naturally  suppose  that  as  soon  as  any  person 
presented  himself  to  one  of  these  disciples,  he,  the  disciple,  was 
immediately  enabled  to  address  him  in  his  own  language,  however 
various  this  had  been  from  the  Jewish  or  Galilean  dialects." — 
CLARKE. 

7.  And  they  were  all  amazed  and  marveled]    They  were  surprised 
beyond  measure,  and  wondered  within  themselves  what  all  these 
things  meant.    Behold,  are  not  all  these  which  speak,  Galileans  ?]  Most 
of  the  disciples  were  from  Galilee,  the  most  northern  province  of  the 
Holy  Land.     The  term  is  not  here  used,  as  it  is  sometimes,  by  way 
of  reproach,  but  as  matter  of  surprise,  that  natives  of  Galilee  should 
so  correctly  and  freely  speak  the  languages  of  distant  and  foreign 
nations. 

8.  How  hear  we  every  man,  &c.]    How  is.  it  possible,  if  these  are 
Galileans,  each  of  us  speaking  different  tongues,  that  we  hear  them 
speak  as  if  they  were  of  the  same  nation  ?    These  things  are  surprising 
in  the  extreme.    In  our  own  tongue,  wherein  we  were  born?]    In  our 
mother  tongue — the  first  language  we  learned,  the  dialect  spoken 
in  our  native  land. 

9.  Some  have  supposed  that  the  enumeration  of  countries  in  verses 
9-11  is  given  by  St.  Luke,  the  historian,  to  exhibit  the  amazing 
greatness  of  the  miracle,  and  is  not  the  language  of  the  multitude, 
and  that  they  should  be  thrown  into  a  parenthesis.    There  is,  how- 
ever, no  improbability  in  supposing  that  the  crowd,  surprised,  num- 
bered over  to  each  other  the  various  dialects  that  they  heard  the 


26  NOTES  ON  THE  ACTS. 

Mesopotamia,  and  in  Judea,  and  Cappadocia,  in  Pontus,  and 
Asia, 

disciples  speak  as  so  many  additional  causes  of  wonder.  "  The  list 
of  names  is  so  constructed  as  to  lead  a  reader  from  east  to  west,  and 
from  north  to  south,  or  rather  from  a  north-easterly  point  to  the  west 
and  south.  Beginning  at  Parthia,  on  the  east,  we  are  led  to  Pam- 
phylia,  one  of  the  southern  provinces  of  Asia  Minor,  thence,  in  a 
southern  direction,  to  Egypt.  From  Egypt,  the  eye  is  turned  in  a 
western  and  north-western  direction  to  Cyrene  and  Rome.  The  list 
concludes  by  bringing  into  one  view  two  regions  widely  distant,  and 
in  a  direction  from  west  to  east,  namely,  the  Island  of  Crete,  and  the 
country  of  Arabia.  In  all  these  widely-distant  countries  and  pro- 
vinces, Jews  were  found  in  great  numbers." — RIPLEY.  Parthians] 
Parthia,  from  which  came  these  Parthian  Jews,  was  situated  on  the  south 
of  the  Caspian  Sea,  east  of  Media  and  Persia.  Miedes]  Media  was  also 
on  the  south  of  the  Caspian,  having  the  province  of  Parthia  on  the 
east,  Armenia  and  Assyria  on  the  west,  and  Persia  on  the  south. 
Into  the  country  of  the  Medes,  the  ten  tribes,  composing  the  kingdom 
of  Israel,  were  transplanted  in  the  Assyrian  captivity  by  Tiglath- 
pileser  and  Shalmaneser.  1  Chron.  v,  26;  2  Kings  xvii,  6.  Elam- 
ttes]  Elam,  the  eldest  son  of  Shem,  (Gen.  x,  22,)  settled  in  a  country 
to  the  south  of  Media,  and  called  it  after  his  own  name — Elam. 
Properly  speaking,  however,  Elam  denotes  Elymais,  a  district  of 
Persia,  and  it  is  sometimes  applied  to  the  whole  of  this  empire  by 
the  prophets.  The  dwellers  in  Mesopotamia]  Jews  who  resided  in 
Mesopotamia — a  country  situated  between  the  Tigris  and  Euphrates, 
sometimes  called  in  Scripture,  Padan-aram — an  extremely  fertile 
province,  now  called  Diarbeker.  It  was  the  home  of  Abraham 
before  he  journeyed  into  Canaan.  In  Judea}  This  simple  term  has 
oeen  a  matter  of  no  small  discussion  among  commentators.  It  has 
been  supposed  by  some  that  allusion  would  not  have  been  made  to 
Judea,  where  they  then  were,  in  connection  with  these  foreign  lands. 
Some  have  thought  it  an  adjective  connected  with  Mesopotamia,  dis- 
tinguishing the  portion  where  the  Jews  resided  by  the  title,  Jewish 
Mesopotamia;  others,  that  the  word  has  been  changed  by  mistake 
from  India  or  Lydia,  or  some  similar  name.  It  seems,  however,  to 
be  a  fruitless  expense  of  time  and  learning.  The  original  text  is 
plain  and  forcible  enough.  How  natural,  while  mentioning  other 
and  various  tongues  which  the  disciples  spake,  to  notice  the  Judean, 
differing  from  them  all,  and  even  differing  somewhat  from  their  own 
native  Galilean !  Or,  perhaps,  they  mentioned  the  varied  tongues, 
M  the  disciples  addressed  the  different  hearers — now  addressing  a 


NOTES  ON  THE  ACTS.  27 

10  Phrygia,  and  Pamphylia,  in  Egypt,  .and  in  the  parts  of 
Libya  about  Cyrene,  and  strangers  of  Rome,  Jews  and  prose- 
lytes, 

Parthian,  then  a  Mede,  and  a  Mesopotamian,  in  their  peculiar  dia- 
lect, and  then  turning  to  a  Jew,  addressing  him  in  his  own  pure 
idiom.  Dr.  Bloomfield,  however,  in  his  valuable  critical  Comment- 
ary, strenuously  asserts  the  corruption  of  the  text,  and  supposes  it 
to  have  been  changed  from  Idumaea,  the  Greek  name  for  the  two 
countries  being  very  similar.  Cappadocia,  Pontus]  These  were  pro- 
vinces of  Asia  Minor,  Pontus  bordering  upon  the  Black  Sea,  and 
Cappadocia  being  south  of  Pontus.  In  Asia]  All  the  countries  that 
have  been  mentioned  were  in  Asia  Proper;  but  the  term  is  often 
used  in  a  more  restricted  sense,  signifying  the  western  portion  of  the 
continent,  lying  between  the  Black  Sea,  upon  the  north,  and  the 
Mediterranean,  on  the  south,  extending  west  to  the  Euphrates  and 
Mount  Taurus.  This  is  called  Asia  Minor,  or  Asia  the  less,  and 
was  the  scene  of  extensive  labors  on  the  part  of  the  apostles.  The 
term  Asia  is  also  still  further  limited,  sometimes,  to  the  region  of 
Ionia,  bordering  on  the  ^Egean  Sea,  and  including  also  Phrygia, 
Mysia,  Lydia,  and  Caria,  of  which  Ephesus  was  the  capital.  This 
was  called  Pronconsular  Asia,  being  under  the  government  of  a 
Roman  officer,  who  bore  the  title  of  proconsul. 

10.  Phrygia,  and  Pamphylia]  Phrygia  is  a  large  central  division  of 
Asia  Minor,  where  were  the  cities  Derbe,  Lystra,  Iconium,  Laodicea, 
and  Colosse,  »so  familiar  to  the  readers  of  Paul's  Epistles.  Pam- 
phylia was  south  of  Phrygia,  bordering  on  the  Mediterranean. 
Egypt]  Vast  numbers  of  Jews  had  settled  in  Egypt,  so  that  it  is 
said  they  formed  two-fifths  of  the  inhabitants  of  the  great  city  of 
Alexandria.  Egypt  is  a  country  of  Africa,  situated  in  the  north- 
eastern part,  having  the  Mediterranean  upon  the  north,  Ethiopia  on 
the  south,  the  Red  Sea  on  the  east,  and  Libya  and  the  Great  Desert 
upon  the  west ;  it  occupies  the  narrow  valley  of  the  Nile,  extending 
six  hundred  miles  in  length,  and  about  one  hundred  and  twenty 
miles  in  breadth.  In  the  parts  of  Libya]  A  province  of  Africa,  west 
of  Egypt,  and  bordering  upon  the  Mediterranean  on  the  north  and 
the  Great  Desert  on  the  south.  Cyrene  was  a  city  of  Libya,  situated 
on  the  Mediterranean,  in  the  north-western  part.  Strangers  of 
Rome]  Jews  who  were  bora  and  resided  in  Rome,  who  were  com- 
parative strangers  in  Jerusalem.  Jews  and  proselytes]  Both  those 
who  were  Jews  by  descent  and  those  who  had  been  converted  to  the 
Jewish  belief,  and  circumcised,  from  among  the  heathen  or  Gentile 
nations. 


28  NOTES  ON  THE  ACTS. 

11  Cretes  and  Arabians,  we  do  hear  them  speak  in  our  tongues 
the  wonderful  works  of  God. 

1 2  And  they  were  all  amazed,  and  were  in  doubt,  saying  one 
to  another,  What  meaneth  this  ? 

13  Others  mocking,  said,  These  men  are  full  of  new  wine. 

11.  Cretes]  Inhabitants  of  the  Island  of  Crete  in  the  Mediterranean. 
Arabians]   Arabia  was   a  vast  country  on  the  south  of  Palestine, 
having  the  Red  Sea  on  the  west,  the  Indian  Ocean  on  the  south,  and 
the  Persian  Gulf  on  the  east.     The  ivonderfid  ivories  of  God\  Or,  as  it 
may  be  translated,  the  great  things  of  God.     The  disciples  used  this 
remarkable  gift  of  tongues,  under  the  direction  of  the  Holy  Spirit, 
in  setting  forth  the  great  plan  of  salvation,  which  almighty  God  had 
provided  in  the  death  of  his  Son,  and  the  great  power  of  God  exhibited 
in  his  miracles,  his  death,  his  resurrection,  and  ascension  into  glory. 
Being  either  Jews  or  proselytes,  and  acquainted  with  the  prophecies, 
they  could  understand  the  apostles,  in  these  matters,  of  which  a  mere 
heathen  would  have  had  no  conception. 

12.  Were  in  doubt]  They  were  so  much  amazed  as  to  be  unable  to 
form  an  opinion  of  the  matter.     They  began  to  question  each  other, 
as  would  be  natural,  about  the  subject :  "  What  meaneth  this  ?" 

13.  Others  mocking]    Many  of  those  who  had  assembled  on  this 
occasion  were  devout  and  grave  men,  of  a  teachable  spirit ;  but  with 
them,  as  in  every  rabble,  were  hasty  and  impetuous  spirits,  perhaps 
the  inhabitants  of  Jerusalem,  who  detested  and  reviled  the  sect  whose 
leader  they  had  crucified — these,  unawed  by  the  stupendous  miracle, 
or  to  drive  away  the  convictions  of  their  minds,  cried  out  against 
them,  and  strove  to  excite  derogatory  suspicions.     These  men  are  full 
of  new  wine]  By  this,  not  newly-made  wine  is  meant,  but  wine  that 
has  preserved  its  freshness  and  sweetness.    Pentecost  occurred  in 
June,  while  the  first  vintage  was  not  gathered  until  August.     But 
the  term  used,  corresponds  with  the  expression  sweet  wine.     The 
ancients  had  various  ways  of  preserving  this  quality  in  their  wines 
and  these  wines  became  highly  intoxicating.     It  tasted  like  musk, 
and  was  sometimes  preserved  by  being  kept  in  a  cool  situation.    It 
was  highly  esteemed  by  the  ancients  as  a  morning  draught.     On 
this  thanksgiving  feast  wine  would  have  been  used  by  the  Jews ;  and 
they  throw  out  the  suspicion  that  these  Galileans  had  made  too  free 
with  their  cups. 

It  is  not  rare  that  religious  interest  is  attributed  to  such  low  and 
unworthy  causes.  The  Christian  is  not  of  the  world;  his  emotions 
and  affections  they  cannot  understand — he  is  to  them  as  a  madman 
or  an  impostor ;  but  "  wisdom  is  justified  of  her  children."  It  seems 


NOTES  ON  THE  ACTS.  29 

14  But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice, 
and  said  unto  them,  Ye  men  of  Judea,  and  all  ye  that  dwell  at 
Jerusalem,  be  this  known  unto  you,  and  hearken  to  my  words : 

15  For  these  are  not  drunken,  as  ye  suppose,  seeing  it  is  but 
the  third  hour  of  the  day. 

singular  that  any  should  imagine,  or  suggest  even,  as  a  clumsy  sub- 
terfuge, that  languages  could  be  correctly  spoken  through  the  influ- 
ence of  wine ;  but  Lightfoot  conjectures,  that  those  who  said  this 
were  not  foreign  Jews,  but  the  native  Jews,  men  of  Judea,  who,  not 
understanding  what  the  apostles  spake  in  other  languages  than  their 
own,  imagined  that  (as  drunken  men  are  wont  to  do)  they  only 
babbled  some  foolish  and  unintelligible  gibberish. 

14.  But  Peter,  standing  up  with  the  eleven]  They  probably  spoke  by 
turns,  not  all  at  once,  at  least  after  Peter  commenced  this  public  dis- 
course.   Lifted  up  his  voice]   Spake  audibly,  impressively,  with  a  bold 
tone.     Ye  men  of  Judea,  and  all  ye  that  dwell  at  Jerusalem]  By  the  term 
dwell,  is  here  meant,  sojourning,  tarrying,  remaining  for  a  time,  re- 
ferring to  the  Jews  who  had  come  from  distant  cities,  and  were  re- 
siding in  Jerusalem  during  the  feasts.     Two  classes — the  home-born 
and  foreign  Jews — were  present,  and  both  of  these  the  apostle  ad- 
dresses.   Be  this  known  unto  you]    Receive  this  explanation  of  this 
surprising  event. 

15.  For  these  are  not  drunken,  &c.]  The  audience  that  heard  this  ad- 
dress could  not  but  feel  the  force  of  the  apostle's  defense,  however  at 
first  sight  it  may  not  clearly  appear  to  one  unacquainted  with  Jewish 
custom*.     It  was  now  but  the  third  hour,  or  nine  o'clock  in  the 
morning,  the  stated  hour  of  morning  prayers  in  the  temple,  previous 
to  which  the  Jews  rarely  ever  eat  or  drank ;  "  and  we  learn,"  says 
Kitto,  "  equally  from  Josephus  and  the  Talmudists,  that,  at  their 
festivals,  the  Jews  seldom  indulged  either  in  eating  or  drinking  till 
the  sacrifices  were  offered  and  the  oblations  made;   and  as  these 
were  numerous  on  such  occasions,  a  practical  abstinence  until  about 
noon  was  the  consequence.     This,  perhaps,  gives  greater  force  to  St. 
Peter's  reference  to  the  time  of  the  day,  as  rendering  the  calumny 
the  more  incredible."     How  unwilling  men  are  to  attribute  religious 
affections  to  the  true  cause !    They  will  close  their  eyes  to  reason  and 
unmistaken  facts,  and  find  a  subterfuge  in  idle,  unreasonable,  and 
calumnious  assertion.    The  power  is  of  Beelzebub,  or  the  people 
are  crazy,  or  under  strong  animal  excitement,  or  drunk — anything 
but  admit  the  clearly  evident  work  of  the  divine  Spirit,  exhibited  in 
its  powerful  impressions  and  more  wonderful  effects.    How  often  are 
these  remarks  justified  when  a  vicinity  is  blessed  with  a  gracious 


SO  NOTES  ON  THE  ACTS. 

16  But  this  is  that  which  was  spoken  by  the  prophet  Joel, 

1 7  And  it  shall  come  to  pass  in  the  last  days,  saith  God,  I  will 
pour  out  of  my  Spirit  upon  all  flesh :  and  your  sons  and  your 

revival !     These  things  are  hidden  from  the  "  wise  and  prudent "  in 
their  own  eyes,  and  revealed  unto  spiritual  "  babes." 

16.  But  this  is  that  which  was  spoken  by  the  prophet  Joel]  This  state 
of  things  is  a  fulfillment  of  what  was  predicted  seven  hundred  years 
before.     As  the  audience  were  Jews,  and  acquainted  with  the  pro- 
phecies, they  would  feel  the  force  of  this.     The  event  was  a  mani- 
fest fulfillment  of  an  allowed,  inspired  prophecy,  at  once  justifying 
their  exercises,  and  proving  also  the   Messiahship  of  Jesus  their 
Master.     This  prediction  is  found  in  Joel  ii,  28.     The  traditions  of 
the  Jews,  even,  pointed  out  a  remarkable  outpouring  of  the  Spirit 
in  the  days  of  the  Messiah ;   the  argument,  therefore,  was  unan- 
swerable. 

17.  And  it  shall  come  to  pass  in  the  last  days,  &c.]  From  the  seven- 
teenth to  the  twenty -first  verse  the  prophecy  of  Joel  is  quoted,  not  in 
the  exact  words  of  the  prophet  himself,  but  in  language  containing 
the  same  thoughts  in  substance.    Luke,  as  Avell  as  Joel,  was  inspired, 
and  under  the  inspiration  of  the  Spirit  he  states  the  meaning  and  in- 
tention of  this  prophecy,  now  fulfilled.    Last  days]  In  the  days  of  tht 
Messiah,  for  so  the  Jewish  Rabbins  understood  the  term ;  or  the  in 
spired  penmen  might  have  at  the  same  time  had  reference  to  the  last 
days  of  the  Jewish  polity.     The  term  is  often,  in  the  Old  Testament, 
used  to  express  an  event  in  the  future ;  as,  for  illustration,  Jacob  calls 
his  sons  and  says  to  them,  "  Gather  yourselves  together,  that  I  mav 
tell  yon  that  which  shall  befall  you  in  the  last  days;"  that  is,  in  future 
years.     So  in  Micah  iv,  1 :  "  But  in  the  last  days  (Heb.  in  after  times) 
it  shall  come  to  pass  that  the  mountain  of  the  Lord's  house,"  &c.     The 
apostles  refer  often  to  the  new  dispensation  under  the  same  appella- 
tion.    Other  dispensations  had  been  introductory  to  this ;  this  was 
the  last.     Thus  we  read,  in  Heb.  i,  2,  "  God — hath  in  these  last  days 
spoken  unto  us  by  bis  Son ;"  in  1  Peter  i,  20,  we  are  assured  that 
Christ  "was  manifested  in  these  last  times;"  while  in  Hebrews  the 
same  period  is  entitled  the  end  of  the  world — Heb.  ix,  26 :  "  Now  once 
in  the  end  of  the  world  hath  Christ  appeared  to  put  away  sin."     This 
view  of  the  subject  will  throw  much  light  upon  passages  which  have 
caused  the  sincere,  but  weak-minded  and  ignorant,  to  stumble,  and 
draw  false  inferences  from  the  Scriptures  of  truth  in  reference  to  the 
final  end  of  the  world.    I  will  pour  out  of  my  Spirit]  In  Joel  it  says, 
"  I  will  pour  out  my  Spirit."     I  will  pour  out  a  portion  of  my  Spirit. 
The  language  is  significant  of  the   abundance,  the  extraordinary 


NOTES  ON  THE  ACTS.  81 

daughters  shall  prophesy,  and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams : 

measure,  of  the  Spirit,  which  should  be,  as  it  were,  poured  out  like 
water.  By  Spirit  is  here  meant  the  third  person  of  the  blessed  Trin- 
ity— the  Holy  Spirit,  or  the  Comforter,  as  he  is  styled  and  promised 
by  Christ.  The  office  of  the  Holy  Spirit  is,  to  convict  of  sin :  "  And 
when  he  is  come  he  will  reprove  the  world  of  sin,  and  of  right- 
eousness, and  of  judgment,"  John  xvi,  8; — to  convert:  "Jesus  an- 
swered, Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  of  wa- 
ter, and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God," 
John  iii,  5 ; — to  guide :  "  Howbeit,  when  he,  the  Spirit  of  truth,  is 
come,  he  will  guide  you  into  all  truth."  John  xvi,  13.  The  creator 
of  all  the  graces  of  holiness  in  the  heart :  "  But  the  fruit  of  the  Spirit  is 
love,  peace,  joy,  long-suffering,"  &c.  The  spread  and  success  of  the 
gospel  is  attributed  to  the  Spirit :  "  Until  the  Spirit  be  poured  out 
upon  us  from  on  high,  and  the  wilderness  be  a  fruitful  field,  and  the 
fruitful  field  be  counted  for  a  forest,"  &c.  Isa.  xxxii,  15, 18.  Miracu- 
lous gifts,  also,  are  attributed  to  the  Spirit.  1  Cor.  xii,  4,  10.  These 
effects  were  accomplished  at  this  time.  The  Spirit  was  poured  out, 
thousands  were  pricked  to  the  heart  and  converted,  while  the  disci- 
ples were  endued  with  miraculous  gifts.  What  could  these  humble, 
uneducated,  and  naturally  fearful  men,  have  accomplished  without 
divine  aid  ?  What  did  they  not  accomplish  thus  assisted !  Upon  all 
flesh]  In  the  latter  days  the  blessings  of  the  Spirit  were  not  to  be 
restricted  to  any  particular  people  or  nation,  but  to  be  bestowed  upon 
all ; — Jews  and  Gentiles,  bond  and  free,  male  and  female,  old  and 
young.  Peter  himself  did  not  yet  so  fully  comprehend  the  import 
and  force  of  this  prophecy  as  afterward.  Shall  prophesy]  The  word 
here  does  not  mean  the  foretelling  of  future  events,  but  the  proclaim- 
ing and  teaching  of  the  truth  of  the  gospel,  under  the  direct  influence, 
and  accompanied  with  the  power,  of  the  Holy  Ghost,  as  the  prophets 
were  when  they  foretold  future  events.  Young  men — see  visions,  old 
men — dream  dreams]  Signifying  the  abundance  of  spiritual  communi- 
cations that  God  would  make  to  his  children  in  the  latter  days.  In 
this  way  he  had  often  appeared  to  his  servants  of  old.  He  appeared 
to  Abraham  in  many  visions,  to  Jacob  in  a  dream.  So,  also,  he  after- 
ward appeared  to  Stephen  in  a  glorious  vision,  to  the  apostle  Paul, 
to  Ananias,  informing  him  of  Paul's  conversion,  and  to  the  prayerful 
centurion ;  while  he  appeared  to  Peter  in  a  trance,  and  sent  him 
to  the  Gentiles,  and  in  a  dream  he  directed  Paul  to  preach  hi 
Macedonia.  Gen.  xv,  1;  xxviii,  12;  Acts  vii,  56;  ix,  3,  10; 
x,  3, 10. 


32  NOTES  ON  THE  ACTS. 

1 8  And  on  my  servants,  and  on  my  handmaidens,  I  will  pour 
out  in  those  days  of  my  Spirit ;  and  they  shall  prophesy : 

19  And  I  will  show  wonders  in  heaven  above,  and  signs  in  the 
earth  beneath ;  blood,  and  fire,  and  vapor  of  smoke. 

18.  And  on  my  servants,  and — handmaidens]  In  this  multiplication 
of  classes  and  persons,  the  universal  distribution  of  the  influences  of 
the  Spirit  is  signified :  it  should  be  restricted  to  none.     These  terms 
are  often  used  to  express  the  lowest  conditions  in  life,  but  they  should 
not  be  shut  out  from  the  blessings  of  the  great  salvation.    As  the 
Jews  asserted  that  the  spirit  of  prophecy  never  rested  upon  a  poor 
man,  these  words  are  quoted  to  show  that,  under  the  gospel  dispen- 
sation, the  poor  have  the  gospel  preached  unto  them. 

19,  20.  The  apostle  continues  to  quote  from  the  prophecy  of  Joel. 
Upon  this  Dr.  Bloomfield  remarks :  "  From  these  verses,  we  are  only 
to  infer  that  the  events  here  predicted  will  take  place  at  the  times  of 
the  Messiah ;  but  whether  they  are  to  he  referred  to  the  first  advent 
of  our  Lord,  at  the  destruction  of  Jerusalem,  or  his  second,  at  the  day 
of  judgment,  commentators  are  not  agreed.     They  are  exactly  paral- 
lel to,  and  admit  of,  nay,  perhaps  require,  the  same  mode  of  explica- 
tion as  Matt,  xxiv,  29;  Luke  xxi,  25."    Peter  certainly  could  not 
mean  to  say  that  all  these  wonders  transpired  on  the  day  of.  Pente- 
cost; and  great  constraint  must  be  placed  upon  the  language  here, 
and  in  the  parallel  passages,  to  narrow  their  full  meaning  down  to  the 
simple  destruction  of  Jerusalem.     That  terrible  event,  preceded  and 
attended  by  fearful  portents  and  meteoric  signs,  may  have  been  a 
symbol,  a  shadowing  forth  of  the  great  and  terrible  day  of  the  Lord, 
hut  not  the  full  fulfillment  of  these  prophecies.    Mr.  Barnes  thus  ex- 
presses the  time  referred  to  in  these  passages :  These  things  would 
all  "  occur  under  that  indefinite  period  called  '  the  last  days,'  the  days 
of  the  Messiah,  and  BEFORE  that  day  was  closed  by  the  great  day  of 
the  Lord."    /  mil  show  wonders,  &c.]  In  the  original,  "  I  will  give 
signs ;" — prodigies,  startling  portents  in  the  skies,  and  fearful  earth- 
quakes and  eruptions  in  the  earth.     Blood}  An  emblem  of  war  and 
slaughter.    Fire}  Of  spreading  devastation.     Vapor  of  smoke}  A  very 
graphic  and  expressive  symbol,  completing  the  picture  of  destruction 
— the  smoke  of  the  ruin  curtaining  the  scene  of  desolation. 

We  are  assured  by  the  Jewish  historian,  who  certainly  had  no  de- 
sire to  corroborate  the  testimony  of  the  evangelists,  that  frightful 
portents  terrified,  and  ineffectually  warned,  the  Jews  of  their  ap- 
proaching ruin.  A  meteor,  like  a  flaming  sword,  and  a  fiery  comet, 
hung  over  the  city  for  a  year.  A  light  shone  upon  the  temple  and 
altar  in  the  night  as  if  it  had  been  noonday.  The  massive  gate?  of 


NOTES  ON  THE  ACTS.  88 

20  The  sun  shall  be  turned  into  darkness,  and  the  moon 
into  blood,  before  that  great  and  notable  day  of  the  Lord 
come. 

the  temple  opened  without  hands ;  and  a  voice  was  heard  from  the 
most  holy  place,  saying,  "  Let  us  depart  from  hence !"  The  admoni- 
tions of  Jesus,  the  son  of  Ananus,  were  heard,  who  cried,  during  the 
long  period  of  seven  years,  "  Wo !  wo !  to  Jerusalem,  its  temple  and 
people !"  Visions,  thunderings  and  lightnings,  and  dreadful  earth- 
quakes, also  added  to  the  fearful  character  of  these  portentous  days. 
The  Jews  were  in  continual  war,  before  the  fatal  siege,  with  their 
neighbors.  Anarchy,  civil  war,  bloodshed,  and  awful  confusion,  made 
up  the  history  of  every  day. 

20.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into  blood]  Fear- 
ful and  awful  figures  of  wide-spreading  and  terrible  desolations. 
Keference  may  be  had  to  the  general  confusion  and  material  changes 
in  the  earth,  and  perhaps  in  the  solar  system,  before  the  ushering  in 
of  the  final  day  of  judgment ;  or  if,  as  it  is  commonly  supposed,  the 
great  heavenly  bodies  are  symbols  of  government,  civil  and  ecclesi- 
astical, the  confusion  of  kingdoms,  overthrow  of  kings,  and  destruc- 
tion of  religious  systems,  may  be  portended  by  these  startling  repre- 
sentations. The  language  is  so  framed  as  to  convey  the  idea  that 
unutterable  wo  must  be  expected  by  those  who  do  not  become  fol- 
lowers of  the  Messiah ;  and  this  idea  is  applicable  to  all,  whether 
Gentiles  or  Jews,  whether  of  one  period  or  another.  In  all  probabili- 
ty, the  Holy  Spirit,  by  the  mouth  of  Peter,  intended  to  excite  in  the 
minds  of  the  Jews  apprehensions  of  divine  wrath  to  be  endured  by 
them,  and  especially  by  the  inhabitants  of  Jerusalem  and  Judea, 
should  they  persist  in  rejecting  Jesus  as  the  promised  Messiah.  Their 
city  and  nation  would  be  terribly  overthrown,  and  their  political  state 
come  to  an  end.  Unless  they  repented  they  would  perish,  Luke  xiii, 
3,  5 ;  and  their  doom,  as  a  city  and  as  a  nation,  would  be  a  sad  re- 
presentation of  the  hopeless  misery  in  which  they  would  find  them- 
selves in  the  eternal  world.  Before  that  great  and  notable  day  of  the 
Lord  come]  A  day  notable  for  the  visitation  of  wrath  and  judgment 
upon  the  enemies  of  God,  and  therefore  terrible,  as  Joel  describes  the 
day.  This  was  to  be  the  end  of  the  series — the  awful  summing  up 
of  all  the  prodigies  and  calamities.  It  was  to  be  a  time  when  the 
Saviour  should  make  an  evident  display  of  his  power  and  majesty. 
This  he  did  when  he  fulfilled  his  own  prophecies  at  the  destruction 
of  Jerusalem,  and  this  he  will  do  again  at  the  end  of  the  world.  The 
frightful  carnage,  sacking,  and  burning  of  Jerusalem,  but  faintly  illus- 
trated that  more  fearful  day  of  the  Lord,  when  the  Lord  himself  shall 

3 


84  NOTES  ON  THE  ACTS. 

21  And  it  shall  come  to  pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord,  shall  be  saved. 

descend  from  heaven  with  a  shout,  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God. 

21.  Whosoever  shall  call  on  the  name  of  the  Lord  shall  be  saved]  By 
calling  upon  the  name  of  the  Lord  is  meant  earnest  and  penitent  sup- 
plication for  the  forgiveness  of  sin,  a  devotion  of  the  heart  to  him, 
and  an  ohedience  to  his  commands  in  our  lives.  It  is  expressive  of 
devout,  prayerful  piety.  The  name  of  the  Lord  is  a  Hebraism,  signi- 
fying the  same  as  the  Lord  himself.  As  the  apostle  continually  uses 
the  term  Lord  in  speaking  of  our  Saviour,  he  undoubtedly  refers  to 
him  by  the  appellation  here,  and  thus  presents  him  as  a  proper  object 
of  worship,  exercising  the  divine  prerogative  of  bestowing  pardon  and 
securing  salvation.  Verse  36.  Shall  be  saved]  As  referring  to  the  ca- 
lamities impending  over  the  Jewish  nation,  this  salvation  should  be 
temporal.  A  belief  in  the  gospel  of  Christ,  and  an  obedience  to  its 
doctrines,  would  be  their  only  and  their  certain  security  against  these 
awful  judgments.  The  history  of  these  events  justifies  the  assurance 
of  the  apostle.  Not  a  Christian  lost  his  life  at  the  destruction  of  Je- 
rusalem. Warned  by  the  signs  Christ  had  foretold,  they  fled  in  a 
body  to  a  small  city  on  the  other  side  of  the  Jordan,  and  there  re- 
mained unharmed,  while  the  millions  of  unhappy  Jews  miserably 
perished,  consumed  by  famine  or  the  sword.  Referring  to  the  second 
coming  of  our  Lord  to  judge  the  world,  it  signifies  that  spiritual  and 
eternal  salvation  which  those  who  call  upon  the  Lord,  who  devoutly 
rely  upon  his  atoning  mercy,  obeying  his  divine  commands,  shall  ex- 
perience in  that  awful  hour  when  the  elements  are  melted  with  the 
fervent  heat,  and  all  the  dead  are  raised  to  stand  before  their  Judge. 

It  is  as  true  now,  as  when  it  was  first  uttered  by  Peter,  that  ':  who- 
soever shall  call  upon  the  name  of  the  Lord  shall  be  saved."  Who- 
soever shall  come,  like  the  publican,  humbled  and  broken-hearted, 
convicted  of  his  sins,  and  feeling  his  indispensable  need  of  pardon 
through  the  merits  of  Christ,  crying  out  in  sincerity,  "  God  be  merci- 
ful to  me.  a  sinner,"  shall  be,  like  him,  justified:  all  his  past  sins  for 
given,  and  he  saved  from  the  guilt,  power,  and  dominion  of  sin ;  and, 
if'faithful  unto  death,  be  everlastingly  saved  in  heaven.  How  simple 
the  terms  of  salvation !  The  youngest  reader  of  this  volume  can  per- 
form them.  What  excuse  can  any  one  have  if  unforgiveu  when  he 
stands  before  Christ  in  judgment?  0  how  much  wiser  to  cry  to  the 
Saviour  of  mankind  now  for  mercy,  while  he  can  and  will  forgive, 
than  to  cry  out  in  vain,  in  that  terrible  day,  for  the  rocks  and  moun- 
tains to  cover  you  from  the  awful  presence  of  the  offended  Judge  1 


NOTES  ON  THE  ACTS.  35 

*?2  Ye  men  of  Israel,  hear  these  words  ;  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you  by  miracles,  and  wonders,  and 

22.  The  apostle  has  thus  opened  the  way  to  his  important  theme 
by  meeting  their  objections,  arising  from  the  astonishing  miracle 
performed,  proving  clearly  that  such  an  event  was  spoken  of  and  fore- 
told by  the  prophets,  in  connection  with  the  coming  of  the  Messiah ; 
while,  at  the  same  time,  these  extraordinary  circumstances  were  to  be 
the  precursors  of  the  most  fearful  calamities,  from  which  they  could 
only  be  saved  by  calling  upon  the  name  of  the  Saviour,  the  Christ 
appointed  of  God.  Ye  men  of  Israd]  A  most  conciliating  and  hon- 
orable appellation ;  the  name  having  been  bestowed  upon  their  father 
Jacob  on  a  peculiarly  interesting  occasion,  (Gen.  xxxii,  28,)  and  sig- 
nificant of  God's  peculiar  regard  for  them  as  a  nation,  for  their  fa- 
ther's sake.  Jesus  of  Nazareth]  Our  Lord  was  best  known  by  this 
appellation ;  at  first  given  by  way  of  reproach,  from  his  residence  in 
the  small  and  ill-reputed  town  of  the  same  name,  and  afterward  be- 
coming his  distinguishing  and  most  common  appellative.  Approved 
of  God]  Manifestly  receiving  the  approbation  of  God,  while  profess- 
ing to  be  the  Messiah,  by  miraculous  testimonials.  Miracles,  wonders, 
and  signs]  "  The  first  of  these  words  properly  means  the  displays  of 
power  which  Jesus  made;  the  second,  the  unusual  or  remarkable 
events  which  attended  him ;  the  third,  the  signs  or  proofs  that  he  was 
from  God.  Together,  they  denote  the  array,  or  series  of  remarkable 
works — raising  the  dead,  healing  the  sick,  &c.,  which  showed  that 
Jesus  was  sent  from  God.  The  proof  which  they  furnished  that  he 
was  from  God  was  this :  that  God  would  not  confer  such  power  on 
an  impostor,  and  that,  therefore,  he  was  what  he  pretended  to  be." — 
BARNES.  God  did  by  him  in  the  midst  of  you]  Peter  is  now  proving 
that  Jesus  of  Nazareth  was  the  anointed  Messiah,  sent  of  God ;  and 
he  speaks  with  propriety  of  the  works  he  performed  in  his  official  ca- 
pacity as  being  wrought  by  God.  he  being  commissioned  and  sent 
forth  by  the  Father.  Thus  our  Saviour  attributes  his  miracles  to  the 
operation  of  the  Father  (John  v,  36)  and  to  his  own  power  indiscrimi- 
nately, (John  ii,  11,)  because,  as  he  says  of  himself.  "He  that  hath 
seen  me  hath  seen  the  Father :  Believest  thou  not  that  I  am  in  the 
Father,  and  the  Father  in  me !"  This  official  relation  of  the  Son  of 
God  to  the  Father,  and  the  essential  unity  and  equality  of  the  Son 
with  the  Father,  is  beautifully  set  forth  by  the  apostle  in  the  first  and 
second  chapters  of  his  Epistle  to  the  Hebrews.  As  ye  yourselves  also 
know]  Here  is  an  incidental  proof  of  the  authenticity  of  the  Christian 
history  by  the  apostle.  These  mighty  acts  were  not  done  in  a  corner ; 
they  were  not  covered  and  excluded  from  the  public  eye.  The  apos- 


36  NOTES  ON  THE  ACTS. 

signs,  which  God  did  by  him  in  the  midst  of  you,  as  ye  your- 
selves also  know : 
23  Him,  being  delivered  by  the  determinate  counsel  and  fore 

ties  appealed  to  their  own  personal  acquaintance  with  the  facts  to 
which  he  alluded.  He  had  no  fear  of  being  contradicted.  As  inimi- 
cal as  the  multitude  felt  toward  Christ  and  his  disciples,  they  dared 
not  dispute  the  miracles  he  wrought,  but  attempted  to  attribute  them 
to  the  devil  or  to  wine. 

23.  Him,  being  delivered]  Delivered  into  your  hands  (God  permit- 
ting it  according  to  his  divine  will  and  purpose)  by  Judas,  by  you 
delivered  into  the  hands  of  the  Roman  governor,  and  by  him,  through 
your  malice,  delivered  up  to  die  the  cruel  death  of  the  cross.  By  the 
determinate  counsel]  By  the  definite,  and  consequently  immutable,  de- 
termination of  the  divine  mind.  Thus  our  Saviour,  in  speaking  of 
his  approaching  death,  says :  "  And  truly  the  Son  of  man  goeth  as  it 
was  determined"  Luke  xxii,  22.  The  sufferings  and  the  death  of 
Christ  were  the  greatest  stumbling-blocks  in  the  way  of  the  worldly 
and  prejudiced  Jews  (who  were  looking  for  a  mighty  and  invincible 
temporal  prince)  to  the  reception  of  the  humble,  meek,  suffering,  and 
dying  Lamb  of  God.  They  could  not  conceive  of  the  Son  of  God 
being  overcome  by  his  enemies  and  delivered  up  to  death ;  thus  they 
cried  out  to  him  when  he  was  crucified,  "  Let  Christ,  the  king  of  Israel, 
descend  now  from  the  cross,  that  we  may  see  and  believe;'1'' — "  He  saved 
others,  himself  he  cannot  save."  The  object  of  the  apostle  is,  to  assure 
them  that  all  this  was  a  part  of  his  mission ;  that  none  of  these  tilings 
were  unexpected ;  that  for  this  very  puqiose  the  Son  of  God  came 
into  the  world — to  suffer  and  die,  the  just  for  the  unjust.  "  The  apos- 
tle here,"  says  Mr.  Wesley,  "  anticipates  an  objection :  Why  did  God 
suffer  such  a  person  to  be  so  treated  1  Did  he  not  know  what  wicked 
men  intended  to  do ;  and  had  he  not  power  to  prevent  it  ?  Yea,  he 
knew  all  that  those  wicked  men  intended  to  do,  and  he  had  power  to 
blast  all  their  designs  in  a  moment.  But  he  did  not  exert  that  power 
because  he  '  so  loved  the  world ;'  because  it  was  '  the  determined  coun- 
sel' of  his  love  to  redeem  mankind  from  eternal  death,  by  the  death 
of  his  only-begotten  Son."  And  foreknowledge  of  God]  This  is  that 
faculty  of  the  almighty  mind  by  which  he  has  a  perfect  knowledge 
of  all  coming  events.  God  knew  that  such  would  be  the  sufferings 
of  his  Son ;  that  he  would  be  rejected  by  the  Jews,  betrayed  by  his 
apostle,  delivered  up  by  the  council,  and  hurried  to  death  by  the  mul- 
titude. There  was  no  unforeseen  occurrence,  no  disappointment,  in 
reference  to  the  reception  of  Christ  upon  the  earth ;  it  was  all  known 
in  the  counsels  of  heaven.  Christ  himself  foresaw  it  when  he  came 


NOTES  ON  THE  ACTS.  87 

knowledge  of  God,  ye  have  taken,  and  by  wicked  hands  have 
crucified  and  slain : 

to  do  the  will  of  his  Father.  And  by  wicked  hands  have  crucified  and 
slain]  Now  the  apostle  charges  the  guilt  of  this  transaction  upon 
themselves.  Having  proved  that  the  death  of  Christ,  so  far  from 
militating  against  his  Messiahship,  was  an  essential  and  intended  part 
of  it,  he  now  dislodges  them  from  any  hiding  place  beneath  the  divine 
counsel  and  will  of  God,  and  fastens  upon  them  the  stain  of  the  cruel 
and  bloody  event.  They,  as  their  own  consciences  testified,  had  acted 
voluntarily  in  the  whole  matter.  They  had  followed  the  bent  of  their 
own  blinded  and  inflamed  passions,  by  no  means  intending  to  accom- 
plish the  divine  intention,  but,  if  possible,  to  subvert  it;  but  in  thus 
doing  they  had  actually,  and  of  their  own  accord,  accomplished  the 
merciful  purpose  of  God.  Thus  was  their  guilt  unmitigated.  There 
was  no  compelling  force,  but  then-  own  unsanctified  wills  led  them  to 
these  deeds.  Without  any  intention  of  accomplishing  good,  they 
had  wrought  a  most  horrible  crime,  and  their  souls  were  now  stained 
with  blood.  Some  have  rendered  the  words  translated  by  wicked  hands, 
"  by  the  hands  of  sinners ;"  that  is,  the  Gentiles,  referring  to  the  Ro- 
mans,  who  were  the  immediate  executioners  of  Christ ;  but  the  com- 
mon acceptation  of  the  passage  seems  preferable.  The  crucifixion 
might  have  been  permitted  by  the  Roman  governor,  and  accomplished 
by  the  Roman  executioner ;  but  it  was  at  the  unappeased  importunity 
of  the  Jews.  He  washed  his  hands  of  the  crime,  while  they  cried 
out,  "  His  blood  be  upon  us  and  upon  our  children."  "  The  purpose 
or  decree  of  God,  respecting  any  conduct  of  men,  does  not  destroy 
their  free  agency  and  accountability  in  regard  to  that  conduct ;  for  it 
is  an  element  in  human  nature  that  men  act  according  to  their  own 
choice.  They  are  at  liberty,  so  far  as  the  Creator's  interference  with 
their  power  of  choice  is  concerned,  to  act  or  not  to  act ;  and  when,  in 
their  actions,  they  do  what  God  has  predicted  or  purposed,  they  do 
it  because  they  choose  to  do  it.  They  feel  that,  in  their  daily  course 
of  conduct,  they  are  acting  or  are  not  acting,  both  as  to  ordinary 
matters  and  as  to  their  spiritual  concerns,  according  to  their  own 
choice ;  not  compelled  by  any  external  power  which  they  cannot  re- 
sist. Whether  the  action  they  perform  is  good  or  bad,  it  is  a  volun- 
tary one.  Wherever  a  moral  quality  belongs  to  the  conduct,  so  that 
it  may  be  denominated  right  or  wrong,  men  may  act  or  not  act,  or  do 
something  else  if  they  choose."  This  is  illustrated  by  the  case  of  the 
king  of  Assyria,  who,  while  fulfilling  God's  purpose,  had  no  intention 
of  it  himself.  God  intended  him  as  a  scourge  of  his  people,  but  he 
follower!  his  own  ambitious  inclinations. 


38  NOTES  ON  THE  ACTS. 

24  Whom  God  hath  raised  up,  having  loosed  the  pains  of 
death :  because  it  was  not  possible  that  he  should  be  holden 
of  it. 

25  For  David  speaketh  concerning  him,  I  foresaw  the  Lord 
always  before  my  face ;  for  he  is  on  my  right  hand,  that  I  should 
not  be  moved : 


24.  Whom  God  hath  raised  up]  The  same  divine  purpose  that  de- 
creed his  death,  purposed  and  accomplished  his  resurrection.     This 
great  event  must  remove  from  their  minds  every  possible  idea  of 
weakness  and  unworthiuess  arising  from  his  sufferings  and  death. 
Had  he  been  an  impostor,  the  grave  would  not  have  given  him  up 
until  the  judgment  day,  when  he  should  receive  the  deserts  of  his 
sins.     His  resurrection  clearly  proved   his   Messiahship.     Having 
loosed  the  pains  of  death]    Some  suppose  that  reference  is   had  in 
this  expression  to  the  penal  agonies  that  preceded  the  death  of 
our  Lord,  when  he  was  "  exceedingly  sorrowful,"  and  when  he  cried 
out,  "  My  God,  my  God,  why  hast  thou  forsaken  me  1"  from  which 
the  Father  finally  loosed  him,  when,  at  his  death,  he  said,  "It  is 
finished."    Most  commentators*  are  of  the  opinion,  that  the  Greek 
word  translated  pains  should  be  translated  bonds ;  and  that  reference 
is  had  to  the  situation  of  the  dead,  and  of  Christ  in  the  grave,  as  if 
bound  down  under  the  chains  of  death,  and  restrained  from  rising 
again  to  life.     In  the  resurrection  of  Christ  God  loosed,  dissolved 
these  bonds,  and  let  the  captive  of  death  go  free.    Dr.  Bloomfield, 
however,  defends  the  common  rendering,  and   substitutes  removed 
for  loosed — he  removed  the  power  of  death  over  him ;  the  term  pains 
of  death  meaning  simply  death  itself,  connected  as  it  is,  in  the  minds 
of  most,  with  ideas  of  terror  and  sorrow.     Because  it  was  not  possible 
that  he  should  be  holden  of  it]  "  luasmuch  as  He  had  life  in  himself, 
(John  v,  26,)  and  was  the  '  Prince  of  life.' "     The  word  translated  im- 
possible Scott  explains  as  "impossible  consistently  with  the  dignity 
of  his  person,  the  nature  of  his  undertaking,  the  perfecting  of  his 
work,  the  purpose  of  God,  and  the  predictions  of  Scripture." 

25.  for  David  speaketh  concerning  him]  With  reference  to  him,  that 
is,  Christ.     The  prophecy  of  David  referring  to  the  resurrection  of 
our  Lord,  that  Peter  now  quotes,  is  contained  in  Psalm  xvi,  8—11. 
Commentators  hold  different  opinions  concerning  this  Psalm,  as  to 
whether  it  referred  wholly  to  our  Lord,  or  had  a  primary  reference 
to  David.     Inspiration,  however,  by  the  pen  of  St.  Luke,  settles  its 
proper  application  upon  Christ,  even  if  it  first  applied  to  David.    The 
former  application  of  it,  (to  Christ,)  says  Bloomfield,  "if  secondary 
in  order,  is  primary  in  importance.     It  should  seem  thnt  David  spoke 


NOTES  ON  THE  ACTS.  39 

26  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad ; 
moreover  also,  my  flesh  shall  rest  in  hope : 

in  the  person  of  the  Messiah."  I  foresaw  the  Lord  always  before  my 
face]  The  signification  of  the  word  translated  foresaw,  is,  "  to  be  so 
mindful  of  as  to  set  always  before  us ;"  implying  such  strong  and 
abiding  faith  and  affection  in  him,  as  to  secure  a  continual  sense  of 
his  presence.  A  state  of  mind  is  this  most  worthy  of  imitation.  It 
will  secure  sincere  humility,  a  proper  spirit  of  dependency,  a  watch- 
ful walk,  a  calm  and  delightful  repose  upon  the  Almighty  arm,  and 
grace  for  every  hour  of  need.  For  he  is  on  my  rigid  hand,  that  I  should 
not  be  moved]  He  is  my  supporter — defender.  The  language  is  sig- 
nificant of  his  nearness  to  God ;  he  was  at  hand,  ready  every  moment 
to  support  him.  It  also  expresses  David's  high  regard  for  the  Lord, 
the  right  hand  being  the  place  of  honor :  he  exalted  his  Defender, 
and  magnified  his  mercy.  That  I  should  not  be  moved]  Agitated,  dis- 
tracted— be  not  overwhelmed  by  danger,  appalled  by  calamity,  or 
overcome  by  temptation.  Says  the  Psalmist  in  another  place,  "  They 
that  trust  in  the  Lord  shall  be  as  Mount  Zion,  which  cannot  be  re- 
moved, but  abideth  for  ever."  "  He  only  is  my  rock  and  my  salva- 
tion; he  is  my  defense;  I  shall  not  be  greatly  moved."  Psalm 
cxxv,  1 ;  Ixii,  2. 

26.  Therefore  did  my  heart  rejoice]  A  similar  expression  to,  therefore 
did  I  rejoice — the  heart,  as  the  seat  of  the  affections  and  emotions, 
being  substituted  in  the  place  of  the  whole  man.  The  Psalmist  and 
the  Saviour,  here  speaking  for  themselves,  rejoiced  in  the  immediate 
presence  and  continued  support  of  God.  And  my  tongue  ivas  glad]  In 
the  Hebrew  psalm  it  is  written,  "  My  glory  rejoiceth."  The  Septua- 
gint  (Greek)  translation  of  the  Old  Testament  Scriptures,  which  was 
used  by  the  apostles  and  the  Jews  generally,  translating  it,  "My 
tongue."  The  idea  is  much  the  same  in  both  cases,  namely,  that  of 
lively  hope,  exalted  honor,  extreme,  joy,  either  heartfelt  or  expressed. 
Moreover,  oho,  my  flesh  shall  rest  in  hope]  Expressive  of  the  highest 
confidence  in  a  glorious  resurrection,  my  flesh — my  body — shall  rest — 
shall  repose,  shall  sleep — not  be  dissipated  or  corrupted ;  in  hope,  in 
desire,  and  certain  expectation  of  again-  arising.  The  language  is 
expressive  of  certainty  rather  than  possibility,  of  expectation  rather 
than  hope.  This  is  the  language  of  Christ  in  reference  to  himself; 
but  how  true  of  the  Christian.  He  falls  asleep  in  Jesus ;  his  dust, 
unlike  his  Saviour's,  may  mingle  with  the  earth,  or  be  dissolved  in 
the  waters ;  but  he  gives  his  body  to  its  grave  in  confident  expecta- 
tion of  a  coming  day,  when  corruption  shall  put  on  incorruption,  and 
mortal  immortality. 


40  NOTES  ON  THE  ACTS. 

27  Because  thou  wilt  not  leave  my  soul  in  hell,  neither  wilt 
thou  suffer  thy  Holy  One  to  see  corruption. 

27.  Because  thou  wilt  not  leave  my  soul  in  hell]  In  hades — the  state  of 
separate  spirits — the  state  of  the  dead,  as  distinguished  from  that  of 
the  living — the  invisible  world.  But  it  does  not  appear  that  ever  our 
Lord  went  into  hell.  His  soul,  when  it  was  separated  from  the  body, 
did  not  go  thither,  but  to  paradise.  Luke  xxiii,  43.  The  meaning  is, 
"  Thou  wilt  not  leave  my  soul  in  its  separate  state." — WESLEY.  "  The 
Greek  word  hades  corresponds  with  the  Hebrew  shed,  which  latter 
word,  in  Gen.  xxxvii,  35;  xlii,  38,  is  rendered,  in  our  version, 
'grave,'  hut  in  other  passages,  as  in  Isa.  xiv,  9;  Jer.  v,  14;  Job 
xxvi,  6, '  hell.'  This  place  the  Hebrews  thought  to  be  a  scene  of 
thick  darkness,  (Job  x,  21,  22,)  where  the  spirits  of  those  that  de- 
parted this  life  had  an  existence  devoid  of  thought  and  sensation. 
In  it  are  valleys  (Prov.  ix,  18)  and  gates,  Isa.  xxxviii,  10;  and  the 
wicked  descend  to  it,  while  yet  alive,  by  the  openings  of  the  earth. 
Num.  xvi,  20-33.  The  etymology  is  uncertain;  various  opinions 
have  been  offered :  but  they  are  all  unsatisfactory. 

"  Both  sheol,  in  the  Old,  and  hades,  in  the  New  Testament,  are  fre- 
quently employed  to  express  the  state  of  the  dead  in  its  most  com- 
prehensive point  of  view,  including  the  grave  as  the  invisible  resi- 
dence of  the  body,  and  the  world  of  spirits  as  the  invisible  abode  of 
the  soul ;  but  at  other  times  they  are  used  either  of  the  one  or  the 
other  taken  separately.  Sheol  is  often  improperly  rendered  '  hell ' 
in  our  version,  the  instances  being  comparatively  few  in  which  the 
word  has  the  accessory  signification  of  the  place  of  punishment. 
That  the  Hebrews  understood  something  beyond  the  grave,  by  the 
term  sheol,  is  evident  from  the  circumstance  that  the  usual  name  for 
the  interment  of  the  human  body  is  keber.  It  was  in  sheol  that  the 
aged  patriarch  Jacob  expected  to  meet  his  deceased  son,  (Genesis 
xxxix,  35,)  into  which  the  fathers  had  entered,  and  whither  their 
posterity  were  removed  at  death,  to  join  their  society.  Gen.  xxv,  8 ; 
xxxv,  29;  xlix,  29;  Deut.  xxxii,  50.  In  all  these  passages  the 
being  '  gathered  to  one's  people,'  is  spoken  of  as  something  distinct 
from  mere  burial ;  and,  indeed,  in  the  cases  of  Abraham  and  Moses, 
it  is  obvious  that  in  such  a  sense  no  phrase  can  be  more  incongruous, 
since  the  former  had  no  people  in  the  cave  of  Machpelah,  Sarah 
being  the  only  individual  who  had  as  yet  been  buried  in  it ;  and  of 
the  grave  of  the  latter,  the  children  of  Israel  were  profoundly  igno- 
rant. It  has  been  remarked  that  hades,  and  its  corresponding  He- 
brew word  sheol,  are  always  singular,  in  meaning,  as  well  as  in  form, 
while  the  word  keber  (grave,  tomb)  is  often  given  in  the  plural.  The 


NOTES  ON  THE  ACTS.  41 

28  Thou  hast  made  known  to  me  the  ways  of  life ;  thou  shalt 
make  me  full  of  joy  with  thy  countenance. 

former  never  admit  the  possessive  pronouns,  being  the  receptacle  of 
all  the  dead,  and,  therefore,  incapable  of  appropriation  to  individuals ; 
the  latter  frequently  does." — Bib.  Cydopcedia.  This  being  the  usual 
meaning  of  the  term,  namely,  a  dark,  unknown  existence,  into  which 
spirits  entered  after  death,  it  might  with  propriety,  at  times,  be 
applied  to  the  situation  of  the  wicked  dead,  in  particular  before  the 
judgment,  and  be  invested  with  fearful  terrors,  as  at  other  times  re- 
ferred also  to  the  righteous  as  a  scene  of  happy  reunion  with  the  de- 
parted, as  in  Psa.  ix,  17,  "The  wicked  shall  be  turned  into  hell." 
Prov.  xxiii,  14,  "  Thou  shalt  beat  him  with  the  rod,  and  deliver  his 
soul  from  hell,"  while  Abraham  and  Moses  are  "gathered  to  their 
fathers  "  in  this  state.  The  meaning  here  is  simply,  a  state  of  sepa- 
rate being  from  the  living — thou  wilt  not  leave  me  among  the  dead, 
in  the  world  of  spirits.  "  It  is  from  this  passage,  and,  perhaps,  aided 
by  two  others,  (Rom.  x,  7,  and  1  Pet.  iii,  19,)  that  the  doctrine  origi- 
nated, that  Christ '  descended.'  as  it  is  expressed  in  the  creed, '  into 
hell;'  and  many  have  invented  strange  opinions  about  his  going 
among  the  lost  spirits.  The  doctrine  of  the  Roman  Catholic  Church 
has  been,  that  he  went  to  purgatory  to  deliver  the  spirits  confined 
there.  But  if  the  interpretation  now  given  be  correct,  then  it  will 
follow,  1.  That  nothing  is  affirmed  here  about  the  human  soul  of 
Christ  after  his  death.  That  he  went  to  the  regions  of  the  dead  is 
implied,  but  nothing  further.  2.  It  may  be  remarked  that  the  Scrip- 
tures affirm  nothing  about  the  state  of  his  soul  in  that  time  which 
intervened  between  his  death  and  resurrection.  The  only  intima- 
tion which  occurs  on  the  subject  is  such  as  to  leave  us  to  suppose 
that  he  was  in  a  state  of  happiness.  To  the  dying  thief  Jesus  said, 
1  This  day  shalt  thou  be  with  me  in  paradise.'  Luke  xxiii,  43. — When 
Jesus  died,  he  said, '  It  is  finished ;'  and  he  doubtless  meant  by  that, 
that  his  sufferings  and  toils  for  man's  redemption  were  at  an  end." — 
BARNES.  Neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption]  Je- 
sus, the  Messiah,  expressive  of  the  close  and  tender  relation  existing 
between  him  and  the  Father,  thine  Holy  One.  This  latter  term  may 
well  apply  to  the  Saviour ;  he  was  conceived  of  the  Holy  Ghost,  he 
was  as  a  lamb  without  spot  or  blemish,  guile  was  not  found  in  his 
lip.  Heb.  vii,  26.  To  see  corruption]  To  suffer  corruption.  That  is, 
thou  wilt  not  permit  my  body  to  remain  sufficiently  long  in  the 
grave  to  corrupt  or  dissolve. 

28.  Thou  hast  made  known  to  me  the  ways  of  life]  "  Thou  hast  made 
known,  that  is,  opened  to  me  the  paths  of  life,  that  is,  the  means  of 


42  NOTES  ON  THE  ACTS. 

29  Men  and  brethren,  let  me  freely  speak  unto  you  of  the 
patriarch  David,  that  he  is  both  dead  and  buried,  and  his  sepul- 
chre is  with  us  unto  this  day. 

avoiding  permanent  death,  and  of  attaining  unto  life." — BLOOM- 
FIELD.  As  referring  to  the  Saviour,  simply  meaning,  thou  wilt  re- 
store me  to  life.  As  used  by  the  Psalmist  in  reference  to  his  views 
of  the  future,  it  may  signify,  Thou  hast  opened  before  me  the  path  to 
everlasting  life,  to  endless  happiness ;  life  being  often  used  to  express 
a  state  'of  bliss — I  shall  not  slumber  in  the  grave,  but  still  live. 
Thou  shah  make  me  full  of  joy  with  thy  countenance]  Expressive  of  the 
fullness  of  joy  which  he  anticipated  as  his  portion  when  he  should 
have  finished  his  sacrifice,  and  sat  down  at  the  right  hand  of  God. 
"  Who,  for  the  joy  that  was  set  before  him,"  says  the  apostle,  "  en- 
dured the  cross,  despising  the  shame,  and  is  set  down  at  the  right 
hand  of  the  throne  of  God."  Heb.  xii,  2. 

29.  Having  finished  his  quotation  from  the  Psalms,  he  now  pro- 
ceeds to  apply  it  to  Christ,  anticipating  and  answering  the  objection, 
namely :  David  had  reference  to  himself  in  these  words,  and  not  to 
another.  Peter  immediately  exhibits  the  impossibility  of  a  literal 
application  to  him,  while  it  was  evidently  true  of  Jesus.  Men  and 
brethren]  A  most  respectful  form  of  salutation.  The  object  of  the 
apostle  was  to  obtain  their  confidence  and  candid  hearing;  and  he 
treats  them,  however  enraged  and  malicious  they  might  have  been 
when  he  commenced  his  address,  as  men  worthy  of  respect  and  as 
friends — and  he  gained  his  object.  May  not  a  good  lesson  in  re- 
ference to  the  treatment  of  those  who  differ  from  us  in  opinion,  and 
of  all  men,  be  learned  from  this  !  Let  me  freely  speak  unto  you  of  the 
patriarch  David]  David  was  a  popular  and  beloved  king ;  and  his 
memory  to  the  Jews  was  like  "  ointment  poured  out."  Peter  refers 
to  him  with  especial  respect.  The  term  patriarch  is  not  ordinarily 
used  except  in  reference  to  Abraham,  Isaac,  Jacob,  and  his  sons ; 
but  as  the  head  or  founder  of  a  race  of  kings,  it  was  applied  to  David. 
"  Permit  me,  however,"  he  would  say,  to  refer  freely  to  well-known 
facts  concerning  him,  although  he  was  thus  exalted,  and  so  worthy 
of  honor.  He  is  about  to  show  that  this  passage  did  not  refer  to 
David,  but  to  another,  and  to  appeal  for  proof  to  what  might  at  first 
seem  derogatory  to  his  character.  How  wisely  he  prefaces  his  argu- 
ment !  He  is  both  dead  and  buried]  He  had  manifestly  died,  and  was 
publicly  buried.  1  Kings  ii,  10.  These  were  statements  no  one  would 
question.  His  sepulchre  is  with  us  unto  this  day]  An  additional  and  con- 
firmatory fact.  There  had  certainly  been  no  resurrection — his  venerable 
and  sacred  dust  still  reposed  in  the  tomb  of  the  kings.  His  body  must, 


NOTES  ON  THE  ACTS.  43 

30  Therefore  being  a  prophet,  and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  accord- 
ing to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne ; 

therefore,  have  undergone  corruption,  and  he  was  himself  still  in  the 
world  of  spirits ;  the  application  of  the  Psalm,  therefore,  could  not 
have  been  to  him.  The  tomb  of  David  is  noticed  by  Josephus :  it 
would  naturally  be  an  object  of  sacred  regard  among  the  Jews ;  and 
the  tomb  of  the  kings,  near  Jerusalem,  is  still  pointed  out  with  much 
probability  as  the  place  where  David  and  his  royal  sons  were 
buried. 

30.  Therefore]  As  it  could  not  refer  to  David,  the  question  now  is, 
Whom  did  David  have  in  his  mind  when  he  wrote  the  passage  ? 
This  Peter  answers.  Being  a  prophet]  Divinely  inspired  to  predict 
future  events.  God  had  sworn  with  an  oath  to  him]  Had  solemnly 
pledged  himself  to  him — had  sacredly  decreed  it.  This  promise  was 
made  to  David  by  the  Almighty  through  Nathan  his  prophet,  and  is 
contained  in  2  Sam.  vii,  11,16.  To  it  David  refers  in  Psalm  Ixxxix, 
35-37.  The  fruit  of  his  loins,  according  to  the  flesh]  His  lineal  de- 
scendants. After  the  flesh — according  to  his  human  nature — Christ 
was  a  descendant  of  David.  Why  should  the  clause,  "  according  to 
the  flesh,"  be  introduced,  if  Jesus  was  but  a  man,  and  had  not  a 
higher  nature,  divine  as  well  as  human?  He  would  raise  up  Christ] 
David  was  divinely  assured  that  from  his  posterity  the  Messiah,  pro- 
mised to  the  patriarchs,  should  be  born.  Rom.  i,  3 ;  Matt,  xxii, 
41-45.  In  the  Psalm  now  quoted  by  the  apostle,  as  well  as  in 
others,  (Psalms  xxii,  Ixix,)  David  gives  evidence  of  this  expectation 
on  his  part,  speaking  clearly  of  Christ,  and  what  should  befall  him. 
He  would  raise  up  Christ]  So  the  Jews  manifestly  expected.  The 
promise  to  David,  though  immediately  referring  to  Solomon  and 
his  natural  descendants,  like  the  promise  to  the  patriarchs,  looked 
forward  to  a  more  exalted  and  spiritual  seed ;  and,  as  we  have  seen, 
David  himself  thus  understood  the  promise,  as  being  a  reiteration  of 
the  great  promise,  first  made  to  faithful  Abraham,  renewed  to  Isaac 
and  Jacob,  allotted  to  the  royal  tribe  of  Judah,  and  now  narrowed 
down  to  the  family  of  David.  The  lineal  descent  of  kings  had  been 
broken  up,  his  reigning  sons  had  ceased,  yet  the  Jews  were  expect- 
ing, from  among  his  descendants,  that  the  long-looked  for  Messiah 
would  soon  be  born,  who  should  reign  gloriously  in  Jerusalem.  (See 
Matt,  xii,  23 ;  xxi,  9.)  To  sit  on  his  throne]  David  was  king  of  God's 
chosen  people :  our  Lord,  the  natural  descendant  of  David,  became 
king  of  spiritual  Israel.  The  government  of  David  in  succeeding 
years,  according  to  the  promises,  was  to  be  a  universal  rule,  and  an 


44  NOTES  ON  THE  ACTS. 

81  He  seeing  this  before,  spake  of  the  resurrection  of  Christ, 
that  his  soul  was  not  left  in  hell,  neither  his  flesh  did  see  cor- 
ruption. 

32  This  Jesus  hath  God  raised  up,  whereof  we  all  are  wit- 
nesses. 


everlasting  kingdom.  Psa.  Ixxxix,  35-37 ;  Dan.  ii,  44.  This  could 
only  be  accomplished  by  the  spiritual  reign  of  Christ  in  the  hearts  of 
his  subjects.  In  this  way  did  the  Messiah  succeed  David,  in  that  he 
received  the  empire  of  God's  people,  to  reign  in  them  for  ever.  Thus 
did  the  angel  assure  Mary,  when  the  birth  of  Christ  was  announced 
to  her :  "  The  Lord  God  shall  give  unto  him  the  throne  of  his  father 
David;  and  he  shall  reign  over  the  house  of  Jacob  for  ever;  and  of 
his  kingdom  there  shall  be  no  end."  Luke  i,  32, 33.  Our  Lord  assumed 
his  right  to  the  throne  of  David,  though  in  a  different  manner  from 
what  was  expected  by  the  Jews.  When  before  Pilate,  and  answer- 
ing his  question,  "  Art  thou  a  king,  then  ?"  he  said,  "  Thou  sayest 
that  I  am  a  king.  To  this  end  was  I  born,  and  for  this  cause  came 
I  into  the  world,  that  I  should  bear  witness  unto  the  truth."  Before 
this  he  had  shown  the  reason  of  his  rejection  by  those  who  were  ex- 
pecting his  coming:  "Jesus  answered,  My  kingdom  is  not  of  this 
world :  if  my  kingdom  were  of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to  the  Jews:  but  now  is  my 
kingdom  not  from  hence."  John  xviii,  36,  37. 

31.  He\  That  is.  David.     Seeing  this  before]  Through  the  inspira- 
tion of  the  Holy  Ghost.     Spake  of  the  resurrection  of  Christ]  Prophe- 
sied of  it ;  referred  to  it,  and  not  to  himself,  in  the  Psalm  quoted. 
His  soid  was  not  left  in  hell]  That  is,  the  soul  of  the  Messiah.     ( See 
notes  on  verse  27.] 

32.  This  Jesus]    Peter  now  proceeds  to  show  the  particular  and 
perfect  application  of  this  prophecy  to  Jesus  Christ.     This  same  per- 
son, whom  they  had  wickedly  slain,  did  answer  all  the  points  of  the 
prophecy  in  his  death  and  resurrection.     Him  God  had  raised  from 
the  dead.     Whereof  we  all  are  witnesses}  The  whole  one  hundred  and 
twenty,  who  all  of  them  undoubtedly  had  seen  and  conversed  with 
Jesus,  were  ready  to  testify  to  the  fact.     Some  commentators  limit  it 
to  the  apostles  who  were  the  appointed  witnesses  of  this,  and  one  of 
whose  chief  offices  was  to  declare  the  resurrection,  Acts  i,  22 ;  Luke 
xxiv,  48 ;  and  who  were  now,  perhaps,  standing  with  Peter,  and  as- 
senting to  what  he  uttered.    As,  however,  it  is  stated  that,  on  one 
occasion,  five  hundred  of  his  disciples  at  once  saw  him,  (1  Cor.  XT, 
4-7,)  and  as  he  appeared  at  many  different  times  and  different  places, 
it  is  more  than  probable  that  all  the  disciples  present  had  personally 


NOTES  ON  THE  ACTS.  45 

83  Therefore  being  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Ghost, 
he  hath  shed  forth  this,  which  ye  now  see  and  hear. 

seen  him  since  his  resurrection.  The  value  of  their  testimony  de- 
pended, 1st.  On  their  general  probity — this  was  never  disputed. 
2d.  The  number  of  the  persons,  and  their  opportunities  of  assuring 
themselves  of  the  reality  of  the  fact — they  not  only  saw  him,  but 
heard  him  and  even  touched  him.  He  was  with  them,  and  in  differ- 
ent places,  many  days.  They  saw  him  in  the  daytime  as  well  as  at 
night,  ate  and  conversed  with  him.  3d.  From  the  fact  that  there  was 
no  sufficient  reason  for  dishonesty.  They  lost  everything,  in  a  worldly 
point  of  view — property,  honor,  ease ;  and  even  subjected  themselves 
to  the  most  fearful  deaths  rather  than  deny  what  they  had  stated. 
The  idle  story  of  the  soldiers,  suggested  by  the  priests,  that  he  was 
stolen  away  from  the  sepulchre,  seems  to  have  obtained  so  little 
credence,  that  not  one  offers  it  as  an  objection  to  the  fact  stated 
by  Peter. 

33.  The  apostle  is  now  about  to  appeal  to  another  fact  as  an  at- 
testation of  the  resurrection  of  Christ.  Having  proved  that  the  out- 
pouring of  the  Spirit,  which  they  were  now  enjoying,  was  a  prophetic 
promise  connected  with  the  coming  and  kingdom  of  Christ,  he  is 
prepared  now  to  refer  to  this  as  an  additional  evidence  of  his  resur- 
rection and  ascension  into  heaven,  and  that  he  is  the  true  Messiah. 
Therefore}  Having  proved  his  resurrection.  Being  by  the  right  hand 
of  God  exalted]  By  the  right  hand  of  God  is  meant  the  power  of  God. 
Being  exalted,  or  raised  up  by  the  mighty  power  of  God,  at  his  ascen- 
sion, to  sit  at  his  right  hand ;  raised  from  a  state  of  humiliation  to 
most  exalted  glory.  Having  received  of  the  Father  the  promise  of  the 
Holy  Ghost]  This  effusion,  according  to  Joel,  was  to  mark  the  intro- 
duction of  Christ's  reign,  and  this  our  Lord  had  promised  them  when 
he  should  ascend  to  the  Father,  and  had  commanded  them  to  wait 
for  it  in  constant  expectation.  John  xvi,  7 ;  Acts  i,  8.  This  promise, 
which  the  Father  would  fulfill  in  attestation  of  his  Messiahship,  (John 
xiv,  26;  xv,  26,)  had  been  on  that  day  gloriously  fulfilled.  He  hath 
shed  forth  this]  He  had  poured  out  this  effusion  of  the  Holy  Spirit, 
this  miraculous  influence.  Which  ye  now  see  and  hear]  Producing  the 
extraordinary  effects  which  you  now  observe — the  tongues  of  flame — 
the  power  of  uttering  and  understanding  foreign  languages.  All  this 
is  now  directly  traced  to  the  same  Jesus  whom  they  had  crucified  upon 
the  cross,  but  who  was  now  evidently,  from  this  unquestioned  mira- 
cle, which  prophets  had  foretold  and  he  himself  had  promised,  at 
God's  right  hand  in  heaven. 


46  NOTES  ON  THE  ACTS. 

34  For  David  is  not  ascended  into  the  heavens,  but  he  saith 
himself,  The  LORD  said  unto  my  Lord,  Sit  thou  on  my  right 
hand, 

34.  "  The  apostle's  argument  is  this : — That  David  speaketh  con- 
cerning the  Messiah  (as  cited  verse  25  and  following)  is  clear  from 
Psalm  x,  1,  where  he  speaks  of  a  Lord  who  was  to  be  at  God's  right 
hand  till  all  his  enemies  were  subdued.  For  that  patriarch  is  not 
raised  up  from  the  dead,  and  'ascended  into  the  heavens'  to  God's 
right  hand ;  therefore  he  must  have  spoken  this  of  some  other  person, 
namely,  of  Jesus  Christ, '  who  had  shed  forth  this  which  ye  now  see 
and  hear.' " — HOLDEN.  For  David  is  not  ascended  into  the  heavens]  He 
hath  not  arisen  from  the  dead  and  ascended  to  the  right  hand  of  God, 
the  final  state  of  exalted  glory.  His  remains  are  still  with  us,  and 
his  spirit  in  the  invisible  world — the  separate  state.  Mr.  Ripley,  upon 
this  verse,  says :  "  This  remark,  concerning  David's  not  being  ascend- 
ed into  the  heavens,  is  of  the  same  tenor  with  some  other  representa- 
tions of  the  Scriptures  concerning  the  state  of  deceased  righteous 
men."  He  then  refers  to  the  fact  that  the  details  of  another  world 
are  not  so  minute  as  curiosity  would  desire,  but  sufficiently  so  to  serve 
as  warnings  and  incitements  to  present  duty.  He  infers,  however, 
from  brief  Scriptural  hints.  •'  a  difference  between  the  state  of  the 
righteous  after  the  resurrection,  and  the  state  in  which  they  are  during 
the  period  between  their  death  and  the  resurrection  This  may.  per- 
haps, be  illustrated  by  the  case  of  our  Saviour  While  lie  was  on  the 
cross,  he  said  to  the  penitent  robber  To-day  shalt  thou  he  with  me 
in  paradise.'  Luke  xxiii,  43.  The  soul  of  Jesus,  then,  and  that  of  the 
penitent  robber,  went,  immediately  after  death,  to  paradise — a  holy 
and  happy  state ;  hut,  after  Jesus  was  risen  from  the  dead,  he  said  to 
Mary.  '  I  am  not  yet  ascended  to  my  Father.'  John  xx,  17.  A  dis- 
tinction seems  to  he  made  between  the  state  to  which  he  went  imme- 
diately after  death,  and  the  state  to  which  he  was  going  after  his  re- 
surrection." This  period  is  sometimes  styled,  to  distinguish  it,  a 
separate  state,  from  the  separate  existence  of  the  soul  while  the  body 
slumbers  in  the  grave ;  and  the  intermediate  state,  as  intervening  be- 
tween death  and  the  resurrection.  It  must  he,  however,  a  state  of 
actual  bliss  to  the  righteous,  and  of  misery  to  the  wicked.  "  It  is  to 
the  righteous  far  superior  to  the  earthly  state,  as  their  holiness  is  ren- 
dered complete  and  abiding,  the  seal  is  put  upon  their  acceptance 
with  God.  and  they  have  a  fuller  and  a  special  enjoyment  of  the  Sa- 
viour's presence."  This  is  evident  from  the  language  of  the  apostlo 
in  2  Cor.  v,  6,  8 :  "  While  we  are  at  home  in  the  body,  we  are  absent 
from  the  Lord."  "  We  are  willing  rather  to  he  absent  from  the  body, 


NOTES  ON  THE  ACTS.  47 

35  Until  I  make  thy  foes  thy  footstool. 

86  Therefore  let  all  the  house  of  Israel  know  assuredly,  that 

and  to  be  present  with  the  Lord."  This  may  also  he  inferred  from 
our  Lord's  language,  John  xiv,  2, 3  :  "  I  go  to  prepare  a  place  for  you ; 
and  if  I  go  and  prepare  a  place  for  you,  I  will  come  again  and  receive 
you  unto  myself,  that  where  I  am,  there  ye  may  he  also."  "  The 
state,  then,  on  which  the  righteous  enter  at  death  is  eminently  a  blessed 
state,  to  he  in  which,  enjoying  the  presence  of  Christ,  and  associating 
with  the  spirits  of  just  men  made  perfect,  is  far  better  than  to  be  on 
earth,  Phil,  i,  23 ;  yet  it  is  inferior  to  that  consummation  of  bliss  and 
glory  which  awaits  the  righteous  at  the  resurrection  of  the  body,  and 
subsequently  to  the  day  of  judgment.  From  this  intermediate  state 
the  righteous  are  to  come  forth,  at  the  resurrection,  to  assume  then* 
spiritual  bodies,  and  to  be  admitted  to  the  still  higher  and  happier 
state,  that  may  appropriately  be  called  the  heaven  of  endless  and 
supreme  glory ;  and  the  wicked  assume  their  bodies,  and  be  consigned 
to  their  endless  condition  of  wo." — RIPLEY.  David  had  not  yet  left 
this  state.  Our  Lord  remained  here  a  short  time,  but  returned  from 
it  and  ascended  to  the  throne  of  God.  But  he  saith  himself}  As  re- 
corded in  the  110th  Psalm,  1st  verse.  The  Lord]  The  original  He- 
brew word  is  Jehovah,  the  name  peculiarly  appropriated  to  Almighty 
God,  and  for  which  the  Jews  had  so  much  reverence  that  they  never 
pronounced  it ;  but  when  they  met  it  in  reading  the  Scriptures  they 
would  use  another  appellation  to  express  it — Adoni,  Lord.  When 
the  term  Jehovah  is  thus  translated  in  our  Bible,  as  in  this  case,  small 
capitals  are  used.  To  my  Lord]  This  is  Adoni,  Lord,  a  term  used  by 
a  servant  when  addressing  his  master,  or  a  subject  his  king,  and  sig- 
nifying respect,  reverence,  submission.  Christ  is  referred  to  by  this 
title.  Although  a  natural  descendant  of  David,  he  calls  him  by  this 
reverent  title:  "Jehovah  says  to  him,  whom  I  regard  as  Lord  and 
Master,"  &c.  Sit  tkou  on  my  right  hand]  To  be  seated  on  the  right 
hand  is  indicative  of  the  highest  honor. 

35.  Until  I  make  thy  foes  thy  footstool]  Allusion,  in  both  of  these  last 
sentences,  is  had  to  the  ancient  custom  of  kings  honoring  deserving 
merit  by  seating  the  person  upon  their  right  hand,  and  expressing 
their  triumph  over  their  enemies  by  placing  their  feet  upon  their 
necks.     This  quotation  from  David,  although  repeated  for  another 
purpose,  could  not  but  have  assured  them  of  their  certain  destruction 
if  they  continued  to  be  the  enemies  of  the  Son  of  David. 

36.  Here  the  apostle  draws  his  argument  to  a  most  pointed  and 
cutting  conclusion.     Therefore]  In  view  of  these  unanswerable,  facts. 
Let  all  the  house  of  Israel}  All  the  Jewish  nation.     Know  assuredly] 


48  KOTES  ON  THE 'ACTS. 

God  hath  made  that  same  Jesus  whom  ye  have  crucified,  both 
Lord  and  Christ 

37  Now  when  they  heard  this,  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  to  the  rest  of  the  apostles,  Men 
and  brethren,  what  shall  we  do  ? 

38  Then  Peter  said  unto  them,  Repent,  and  be  baptized  every 

Be  perfectly  convinced.  There  can  be  no  reasonable  doubt.  God 
hath  made]  Hath  constituted — appointed.  That  same  Jesus]  The 
identical  one-,  the  very  same  person  who  suffered  at  your  band. 
Both  Lord  and  Christ]  Both  Master,  King,  Ruler,  and  Messiah,  the 
appointed  Redeemer  of  Israel :  the  very  King  and  glorious  Saviour 
they  had  been  long  expecting,  and  whom,  through  their  blindness  and 
wickedness,  they  had  rejected  and  slain. 

37.  Now  when  they  heard  this]  When  they  heard  this  solemn  decla- 
ration, in  connection  with  the  overwhelming  proof  of  the  apostle's 

"correctness.  They  were  pricked  in  their  hearts]  "  Were  pierced  at  the 
heart."  "  The  term  signifies  to  be  pricked  through,  and  is  used  in  refer- 
ence to  the  emotions  of  violent  grief  or  remorse,  whether  expressed  in 
words  or  silent.''1 — BLOOMFIELD.  They  were  deeply  convicted  of 
guilt  in  the  act  they  had  done,  and  in  their  continued  rejection  of 
him — moved  by  fear  of  the  threatened  danger,  and  melted  into  con- 
trite sorrow  in  view  of  the  sufferings  of  Jesus,  which  they  had  caused. 
Men  and  brethren]  Their  views  of  the  apostles  have  greatly  changed 
The  mocker  and  blasphemer  is  changed  to  the  broken-hearted  in- 
quirer—the lion  has  become  a  lamb.  They  desire  now,  on  then"  part, 
to  propitiate  the  favor,  and  obtain  the  interest,  of  these  followers  of 
Jesus  whom  they  had  persecuted,  hoping,  perhaps,  that  their  offenses 
may  be  pardoned  through  their  intercessions.  What  shall  we  do  f]  We 
acknowledge  our  sin.  We  are  convinced  that  Jesus  is  the  Messiah — the 
threatenings  of  God  are  impending  over  us.  What  can  we  do  ?  How 
appropriate  the  cry !  How  natural  in  the  lips  of  the  convicted  sinner ! 

38.  Repent}  Thus  did  the  apostle  fulfill  the  instructions  of  our  Lord 
just  before  his  ascension,  "that  repentance  and  the  remission  of  sins 
should  be  preached  in  his  name  among  all  nations,  beginning  at  Jeru- 
salem."    They  were  now  convicted  of  their  sins,  and  the  apostle  directs 
them  to  a  work  which  is  to  be  immediately  attended  to — a  sincere 
sorrow  for  their  past  conduct,  and  a  breaking  off  from  all  their  sinful 
courses.     Scriptural  repentance  implies  a  deep  and  lasting  sorrow 
on  account  of  sin.  a  just  sense  of  its  demerit  and  heinousness,  and  a 
solemn  and  praye.ful  determination  to  cease  from  every  sinful  act 
and  live  a  life  of  holiness,  accompanied  with  an  humble  reliance  up- 
on the  merciful  promises  of  God  in  Christ  Jesus  for  forgiveness. 


NOTES  ON  THE  ACTS.  49 

one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 

1.  This  definition  of  repentance  distinguishes  it  from  mere  convic- 
tion.   Many  are  roused  by  the  Holy  Spirit,  or  some  divine  provi- 
dence, to  a  sense  of  their  situation,  are  made  conscious  of  their  sins, 
and  tremble  in  view  of  the  consequences  that  must  follow.     They 
cry  out,  "  What  shall  I  do  to  be  saved  ?"  but  still  continue  in  the  same 
forbidden  practices — do  not  stop  to  hear  or  follow  the  directions  of 
the  Bible. 

2.  It  distinguishes  it  from  the  terror  of  a  guilty  conscience,  pro- 
duced by  the  fear  of  immediate  death.        Bold    and  blaspheming 
sinners  oftentimes,  in  an  hour  of  extreme  peril,  perhaps  on  shipboard, 
in  view  of  immediate  shipwreck  and  a  watery  grave,  cry  out  in  terri- 
ble agony,  "  What  shall  I  do  to  be  saved  1"  but  when  the  danger  is 
over,  laugh  at  their  former  fears.     They  did  not  repent  of  their  sins — 
hud  no  adequate  idea  of  their  sinfulness,  no  real  sorrow  for  them—1 
still  loved  sin,  but  awfully  feared  hell  and  the  consequences  of  their 
crimes — and  when  the  pressure  of  this  fear  was  removed,  relapsed 
into  their  sins  again.     Are  not  many  death-bed  scenes  of  repentance  of 
this  nature  ? 

3.  It  distinguishes  it  from  presumption.     Because  God  is  merciful, 
and  has  prepared  so  wondrous  a  scheme  of  redemption,  many  con- 
clude that  their  sins  will  be  overlooked ;  that  punishment  will  not  be 
visited  upon  them ;  that  repentance  consists  in  leaving  off  the  more 
open  transgressions  of  God's  law ;  and  that,  for  lesser  matters,  God 
will  not  hold  them  strictly  accountable.     There  is  no  deep,  godly 
SOITOW  that  needeth  not  to  be  repented  of  here,  producing  meet  fruits 
of  repentance.     They  presume,  without  reason,  upon  the  very  mercy 
to  which  they  arc  continually  doing  despite,  and  upon  which  they  are 
ever  trampling. 

4.  From  merely  sentimental  repentance.     Many  talk  of  their  sins, 
and  arc  very  free  in  acknowledging  them.     "Who  is  without  his 
faults  '<"  say  they ;  and  "  they  do  not  hope  to  be  better  than  their  neigh- 
bors."    They  may  sometimes  even  shed  tears  over  their  past  conduct 
and  say  many  bitter  things  against  themselves,  and  even  make  very 
many  resolutions  to  reform,  but  there  the  matter  ends.    The  reforma- 
tion may  last  a  few  days,  and  then  their  tears  are  dried.    It  may  be, 
in  a  period  of  general  religious  interest,  they  are  moved  by  the  solici- 
tude of  others,  and  sympathize  with  the  prevailing  spirit  of  penitence 
manifested  around  them — shedding  tears,  and  commencing  to  seek 
Christ ;  but  these  have  no  thorough  view  of  the  depravity  of  their 
own  hearts,  no  idea  of  the  exceeding  sinfulness  of  sin ;  they  know 

4 


SO  NOTES  ON  THE  ACTS. 

not  what  it  is  to  be  heart-broken  and  overwhelmed,  in  view  of  their 
ingratitude  and  the  long  forbearance  of  God.  There  is  no  sincere 
hatred  to  sin;  no  thorough  reformation  of  habits,  manners,  and 
thoughts.  There  is  not  much  depth  of  earth  here,  and  the  plant  of 
grace  soon  withers  away. 

5.  Finally,  this  definition  distinguishes  true  repentance  from  de- 
spair. Heart-broken,  the  true  penitent  still  trusts  in  the  divine  word. 
Judas  was  conscious  of  sin,  and  overwhelmed  by  it ;  but  he  dared  not 
hope  for  forgiveness — he  did  not  look  to  his  betrayed  Saviour  for 
pardon — he  despaired  and  died.  The  truly  contrite,  even  while  he 
cries  out,  with  many  tears  and  prayers,  from  a  broken  heart,  "  God 
be  merciful  to  me,  a  sinner,"  at  the  same  time  believes  that  he  "is 
faithful  and  just  to  forgive  and  to  cleanse  from  unrighteousness." 
My  friend,  now  reading  this  page,  have  you  thus  sincerely  repented 
of  your  sin,  and  trusted  in  Christ  for  pardon  1 

Be  baptized  every  one  of  you]  It  was  also  Christ's  final  command  to 
his  disciples  that  they  should  go  "  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  This  was  to  be  the  external  badge  of  their  admission  into 
the  church.  By  receiving  baptism,  they  expressed  their  full  belief  in 
the  Messiahship  of  Christ,  and  their  submission  to  his  gospel.  The 
apostle  thus  exhorts  them  to  repentance,  and  public  acknowledgment 
of  the  change  of  their  views  and  feelings,  by  the  reception  of  the  rite 
Christ  had  established.  This  is  still  binding  upon  all — a  secret  alle- 
giance to  the  Saviour  is  not  sufficient ;  and  while  the  rite  itself  is  not 
immediately  connected  with  the  salvation  of  the  soul,  nor  indispensable 
to  true  faith,  yet  it  may  not  be  willfully  neglected,  nor  a  public  profes- 
sion of  religion,  and  a  union  with  the  visible  church,  without  periling 
the  highest  interests  of  the  soul.  "  For  whosoever  shall  be  ashamed 
of  me,  and  of  my  words,  of  him  shall  the  Son  of  man  be  ashamed, 
when  he  shall  come  in  his  own  glory,  and  in  his  Father's,  and  of  the 
holy  angels."  Luke  ix,  26.  Baptism  is  the  application  of  water,  by 
a  proper  administrator,  according  to  the  institution  of  Christ,  and  is 
significant  of  our  need  of  purification,  and  emblematic  of  the  office 
of  the  Holy  Spirit,  who  alone  can  cleanse  the  heart.  ( See  Longking's 
Notes,  vol.  i,  pp.  162,  198 ;  iv,  p.  504.  See  also  Hibbard  on  Baptism, 
published  at  the  Book  Room.)  In  the  name  of  Jesus  Christ]  Thus 
acknowledging  yourselves  to  be  his  servants.  In  this  way  publicly 
take  upon  yourselves  the  profession  of  his  gospel,  and  thus  consecrate 
yourselves  to  his  service.  For  the  remission  of  sins]  Of  all  their  sins, 
as  well  as  for  the  rejection  of  Christ.  Remisison  is  the  release  or 
discharge  from  a  debt,  or  the  penalty  of  a  crime :  it  also  signifies 
pardon,  forgiveness.  All  need  this,  for  all  are  deeply  in  debt,  and 


NOTES  ON  THE  ACTS.  51 

89  For  the  promise  is  unto  you,  and  to  your  children,  and  to 
all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call. 

have  nothing  to  pay ; — have  sinned,  and  cannot  make  atonement.  There 
was  nothing  in  baptism  itself  that  could  remit  or  wash  away  their  sins 
— nothing  but  the  divine  mercy,  through  Christ,  can  accomplish  this; 
but  by  baptism  these  persons  would  express  their  willingness  to  accede 
to  the  terms  of  salvation  by  faith  in  Jesus,  their  reliance  upon  his 
power  and  promise,  and  their  intended  obedience  to  all  his  commands. 
Every  one]  Must  attend  to  this  for  himself;  the  piety  of  the  parents 
will  not  save  the  children,  nor  that  of  the  children  the  parents.  It  is 
a  personal  matter  between  Almighty  God  and  our  own  souls.  How 
stands  that  great  account  1  And  ye  shall  receive  the  gift  of  the  Holy 
Ghost]  This  does  not  here  mean  the  power  of  worknig  miracles,  of 
speaking  with  tongues,  for  this  was  not  bestowed  upon  all  that  were 
afar  off",  in  different  ages  and  nations ;  but  rather  the  constant  fruits 
of  faith,  even  righteousness,  peace,  and  joy  in  the  Holy  Ghost. 

39.  For  the  promise]  Their  hearts  being  now  broken,  and  prepared 
for  encouragement,  the  apostle  calls  their  attention  again  to  the  pro- 
mise of  God,  before  referred  to,  by  his  servant  Joel.  It  is  unto  you] 
Although  you  have  crucified  the  Messiah,  still,  as  Jews,  the  promise 
is  especially  directed  to  yon.  And  to  your  children]  The  Spirit,  ac- 
cording to  Joel,  was  to  be  poured  out  upon  their  sons  and  upon  their 
daughters.  The  blessing  conferred  upon  Abraham  was  extended  to 
his  seed,  and  here  the  new  covenant  is  made  to  embrace  the  succeed- 
ing generations  in  its  bosom.  Although  this  particular  promise  may 
not  refer  to  children,  as  children,  but  rather  to  his  descendants,  and 
therefore  may  not  be  used  as  an  argument  in  defense  of  infant  bap- 
tism, (there  being  many  others  more  definite  and  satisfactory,)  still 
it  must  serve  as  an  encouragement  to  parents  and  friends  of  the 
young  to  carefully  train  them  in  the  nurture  and  admonition  of  the 
Lord.  In  our  day,  especially  in  the  sabbath  schools,  the  Holy  Spirit 
has  been  eminently  poured  out  upon  our  sons  and  daughters,  giving 
signal  tokens  of  God's  approbation  of  these  nurseries  of  the  church, 
and  preparing  many  faithful  laborers  in  the  vineyard  of  the  Lord. 
To  all  that  are  afar  off"]  "  All  men  everywhere."  Peter  himself  pro- 
bably did  not  understand  the  full  force  of  the  promise.  His  Jewish 
prejudices  were  not  entirely  destroyed.  He  might  have  supposed  it 
referred  to  the  scattered  Jews  among  all  nations,  or  that  Gentile  na- 
tions would  become  Jewish  proselytes.  Peter,  however,  soon  under- 
stood the  unrestricted  nature  of  the  promise.  Acts  x,  34,  35.  Even 
as  many  as  the  Lord  our  God  shall  call]  All  whom  God  in  his  provi- 
dence, by  liis  preached  word,  and  Spirit,  shall  call  to  repentance  and 


52  NOTES  ON  THE  ACTS. 

40  And  with  many  other  words  did  he  testify  and  exhort, 
saying,  Save  yourselves  from  this  untoward  generation. 

41  Then  they  that  gladly  received  his  word,  were  baptized: 
and  the  same  day  there  were  added  unto  them  about  three  thou- 
sand souls. 


faith  in  Christ,  and  who  shall  obey  the  heavenly  calling.  God  has 
sent  this  word  to  every  nation  and  every  creature,  by  an  instrumenta- 
lity that  he  has  appointed.  It  is  our  fault,  and  not  the  Lord's,  that 
all  have  not  heard  the  good  news  and  glad  tidings  of  salvation. 

40.  Many  other  words]   What  is  recorded  of  the  sermon  is  probably 
only  the  outline — the  course  of  the  argument,  which  he  closes  by 
many  tender  and  moving  exhortations,  and  which,  as  not  necessary 
for  the  full  understanding  of  the  history,  the  inspired  penman  omits 
Testify]  "  Did  he  earnestly  charge."     He  bore  witness  to  the  import 
ant  truth  he  had  discussed,  accumulated  testimony.    Exhort]  To  im 
press,  to  beseech,  to  implore.    He  pressed  upon  them  the  conclusions 
he  had  reached  in  his  discourse.     Save  yourselves  from  this  untoward 
generation]  Suffer  yourselves  to  be  saved,  the  only  way  of  escape  is 
opened.   Escape  for  your  lives — separate,  withdraw  yourselves  from  the 
evil  influences  and  multitude  that  surround  you — leave  them,  if  they 
will  not  come  with  you,  to  their  certain  destruction,  but  save  your 
own  souls.     Untoward  generation]    The  word   signifies  perverse  and 
wicked,  by  a  metaphor  taken  from  what  is  crooked,  as  opposed  to 
straight.     Wicked  and  perverse,  to  an  awful  degree,  had  the  Jews 
now  become ;  their  cup  of  iniquity  was  almost  full. 

Thus  must  we.  if  we  would  be  saved,  separate  ourselves  from  sin- 
ners— leave  our  nearest  friends  behind,  if  need  be.  and  follow  Christ, 
personally  and  alone,  if  required,  with  decision  and  constancy:  and, 
by  thus  doing,  we  shall  be  far  more  likely  to  save  our  friends  also, 
than  by  an  undecided  and  compromising  course. 

41.  Gladly  received]  Those  that  cheerfully  submitted  to  the  answer 
given  by  Peter  to  the  question:  "What  shall  we  do'?"     His  iron!} 
His   teaching — instruction.       Were  Ixipthed]    Received    the    solemn 
rite  at  the  hands  of  the  apostles.     The  terms  employed  by  Luke,  in 
recording  this  event,  carry  the  idea  that  they  were  all  baptized  at 
once,  on  the  same  day.     Their  conviction  was  instantaneous,  their 
repentance  immediate  and  sincere,  their  faith  in  Christ  established, 
and  who  could  forbid  water  that  these  should  not  be  baptized  ?    And 
the  same  day]  In  reference  to  the  fact  of  this  baptism  transpiring  at 
once,  Mr.  Barnes  remarks  : — "  The  discourse  of  I'ctcr  commenced 
at  nine  o'clock  in  the  morning.  Verse  15.     HMW  long  it  continued, 
it  is  not  said ;  but  the  ceremony  of  admitting  them  to  the  church, 


NOTES  ON  THE  ACTS.  53 

42  And  they  continued  steadfastly  in  the  apostles'  doctrine 
and  fellowship,  and  in  breaking  of  bread,  and  in  prayers. 

and  of  baptizing  them,  was  evidently  performed  on  the  same  day. 
The  mode  in  which  this  is  done  is  not  mentioned ;  but  it  is  highly 
improbable  that  in  the  midst  of  tlie  city  of  Jerusalem  three  thousand  per- 
sons were  wholly  immersed  in  one  day.  The  whole  narrative  sup- 
poses that  it  was  all  done  in  the  city ;  and  yet  there  is  no  probability 
that  there  were  conveniences  there  for  immersing  so  many  in  a  single 
day.  Besides,  in  the  ordinary  way  of  administering  baptism  by 
immersion,  it  is  difficult  to  conceive  that  so  many  persons  could  have 
been  immersed  in  so  short  a  time.  There  is,  indeed,  here  no  positive 
proof  that  they  were  not  immersed ;  but  the  narrative  is  one  of  those 
incidental  circumstances,  often  much  more  satisfactory  than  philo- 
logical discussion,  that  show  the  extreme  improbability  that  all  this 
was  done  by  wholly  immersing  them  in  the  water."  Were  added] 
To  the  one  hundred  and  twenty.  What  a  glorious  addition  for  one 
day  and  one  sermon !  O  for  the  power  of  the  Holy  Ghost  to  descend 
again  upon  the  church !  Souls]  A  common  expression  for  persons. 

42.  Continued  steadfastly]  "  They  were  intently  engaged."  None 
of  them  apostatized.  They  remained  firm ;  and  in  spite  of  all  en- 
treaty, threats,  or  persecutions,  held  fast  to  the  profession  they  had 
publicly  made  at  their  baptism.  In  the  apostles'1  doctrine]  In  the  in- 
structions and  truths  they  had  received  from  the  apostles.  And  fel- 
lowship] In  the  society  of  the  apostles,  the  early  church  having  per- 
haps already  organized  itself.  They  were  united  outwardly  and 
spiritually;  they  had  made  a  public  profession,  and  were,  besides, 
joined  in  sympathy  and  warm  affection  in  a  closer  bond  of  union,  so 
that  their  enemies  might  well  say  of  them,  "  See  how  these  Christians 
love  one  another!"  Breaking  of  bread]  Some  suppose  this  to  refer  to 
the  celebration  of  the  Lord's  supper,  but  it  cannot  be  definitely  deter- 
mined. Dr.  Bloomfield  supposes  it  to  refer  to  religious  meals  that 
they  all  partook  in  common — "  a  common  participation  of  meals, 
taken  in  charitable  communion  and  religious  thankfulness,  and  fol- 
lowed by  prayer ;"  and  this  he  thinks  confirmed  by  verse  46.  Per- 
haps from  these  meals  the  first  idea  of  the  agapse  or  love-feasts  was 
suggested,  and  afterward  introduced  into  the  Christian  church.  The 
bread  of  the  Jews  being  thin  and  hard,  from  the  necessity  of  spread- 
ing it  over  the  sides  of  the  earthen  oven  to  bake  it.  would  be  brittle, 
and  could  not  have  been  easily  cut.  But  the  master  of  the  feast,  or 
head  of  the  family,  first  broKe  the  bread  before  it  was  distributed. 
In  prayers]  Where  the  Holy  Spirit  is,  and  a  sound  conversion,  there 
will  be  a  love  for  prayer : — 


64  NOTES  ON  THE  ACTS. 

43  And  fear  came  upon  every  soul :  and  many  wonders  and 
signs  were  done  by  the  apostles. 

44  And  all  that  believed  were  together,  and  had  all  things 
common ; 


"  Prayer  is  the  Christian's  vital  breath, 

The  Christian's  native  air ; 
His  passport  at  the  gate  of  death, 
He  enters  heaven  by  prayer." 

The  early  Christians  were  well  employed, — 

1.  Hearing  the  word;  2.  Sharing  their  substance;  3.  Expressing, 
their  affection  in  pious  meals,  or  at  the  table  of  the  Lord ;  and,  4.  In 
constant  prayer. 

"  Ye  difTrent  sects  who  all  declare, 
Lo !  here  is  Christ,  and  Christ  is  there  ! 
Your  stronger  proofs  divinely  give, 
And  show  me  where  the  Christians  live!" 

43.  Fear  came  upon  every  soul]    Wonder,  amazement,  and  terror, 
settled  upon  the  multitude.    They  had  heard,  and  some  had  seen, 
the  great  miracles  that  occurred  on  the  day  of  Pentecost ;  the  sermon 
of  Peter,  rehearsing  the  terrible  denunciations  of  the  Lord  against 
the  rebellious  Jews — the  proofs  of  the  Messiahship  of  Christ  whom 
they  had  crucified — all  combined  to  stun  and  overpower  them.    A 
reverential  awe  and  trembling  seized  upon  them.    Every  soul]  Spread 
generally,  affected  all  classes.      Wonders  and  signs]  These  had  been 
promised  by  the  Saviour.  Mark  xvi,  17.     Extraordinary  cures,  indis- 
putable miracles,  wonderful  acts,  the  apostles,  by  the  Holy  Spirit, 
were  enabled  to  perform  in  the  name  of  Christ. 

44.  And  all  that  believed  were  together]  All  that  received  Christ  as 
the  true  Messiah,  and  their  Saviour  personally,  were  often  together 
for  social  worship  and  consultation  upon  matters  interesting  to  the 
young  church.    It  does  not  mean  that  the  whole  three  thousand 
lived  in  common,  or  continued  meeting  daily  in  the  same  place  to 
worship,  but  that  they  formed  a  distinct  society  among  themselves, 
and  were  united,  meeting  together  in  different  bands,  in  the  various 
parts  of  the  city,  and  often  conferring  with  each  other.     And  had  all 
things  common]  In  Jerusalem,  during  the  feast,  all  die  houses  were 
thrown  open  to  accommodate  strangers,  Jews  from  abroad ;  nothing 
was  charged,  but  all  was  free.     The  effect  of  grace  upon  the  heart 
prompted  the  early  Christians  to  acts  of  charity  more  noble  even 
than  this  common  custom  recognized.     As  there  was  an  unusual 
number  of  strangers  in  Jerusalem,  who  had  tarried  until  Pentecost, 
and  who  now,  having  been  converted  to  Christ,  and  bound  by  tha 


NOTES  ON  THE  ACTS.  55 

45  And  sold  their  possessions  and  goods,  and  parted  them  to 
all  men,  as  every  man  had  need. 

tenderest  ties  to  his  church,  still  lingered  within  the  Holy  City,  and 
desired  to  remain  there ;  the  disciples,  many  of  them  voluntarily,  who 
had  property  in  the  vicinity,  sold  portions  or  the  whole  of  it,  and  gave 
the  proceeds  to  be  distributed  among  the  necessitous  cases,  especially 
among  the  strangers  now  in  Jerusalem.  Says  Dr.  Bloomfield: — 
"  Some  of  the  rich  sold  their  property  in  order  to  have  more  to  give 
immediately  to  their  poorer  brethren ;  hut  the  money  accruing  from 
thence  did  not  cease  to  be  at  their  own  disposal.  This  is  plain  from 
Acts  iv,  32;  v,  4;  xii,  12.  That  all  did  not  sell  their  property,  is 
evident  from  the  fact  that  there  were  soon  afterward  rich  and  poor 
among  the  Christians.  (See  Acts  ix,  36;  xi,  29;  xx,  35;  1  Cor. 
xvi,  1.)  This  intercommunity  of  goods  was  probably  very  limited; 
the  sale  of  property  for  distribution  being  far  from  general,  and  the 
distribution  itself  varying,  though  the  rich,  we  must  suppose  for  the 
most  part,  (influenced  by  the  admonitions  of  our  Lord,  as  enforced 
by  the  apostles,)  regarded  their  wealth  as  held  in  trust  for  their  fel- 
low-Christians. It  is  plain  that  this  intercommunity  of  goods  was 
voluntary,  limited  in  operation,  and  produced  by  the  peculiar  cir- 
cumstances of  the  infant  church  at  Jerusalem,  composed,  as  it  was, 
in  a  great  measure,  of  foreign  Jews  sojourning  there,  and  detained  by 
their  natural  wish  of  acquiring  a  thorough  knowledge  of  that  religion 
which  they  had  adopted,  and  yet  whose  funds  might,  by  then-  deten- 
tion so  much  longer  than  they  expected,  have  fallen  short,  and  thrown 
them  on  the  charitable  assistance  of  their  richer  brethren.  As  to  the 
native  Jews,  the  poorer  converts  were  peculiarly  objects  of  considera- 
tion to  their  richer  brethren,  since  all  charity  from  those  who  ad- 
hered to  the  Jewish  religion  would  be  denied  them,  and  they  would 
have  scrupled  to  partake  of  the  relics  of  the  temple  sacrifices,  (which 
were  distributed  among  the  poor.)  Nay,  their  means  of  supporting 
themselves  might  occasionally  be  taken  from  them  by  bigoted  em- 
ployers or  customers.  Under  these  circumstances,  no  relief  could  be 
expected  except  from  their  Christian  brethren."  There  is  no  evi- 
dence that  a  community  of  goods  was  ever  enjoined  by  the  apostles 
or  practiced  by  the  early  Christians.  The  above  was  an  act  of 
voluntary  charity,  prompted  by  the  religion  of  Jesus,  and  occasioned 
by  the  peculiar  exigencies  of  the  newly  formed  church. 

45.  Sold  their  possessions,  &c.]  As  far  as  was  necessary.  "  The  pas- 
sage does  not  mean  that  they  sold  all  their  possessions,  or  that  they 
relinquished  their  title  to  all  their  property ;  hut  that  they  so  far  re- 
garded all  as  common  as  to  be  willing  to  part  with  it  if  it  was  need- 


56  NOTES  ON  THE  ACTS. 

46  And  they,  continuing  daily  with  one  accord  in  the  temple, 
and  breaking  bread  from  house  to  house,  did  eat  their  meat  with 
gladness  and  singleness  of  heart, 

47  Praising  God,  and  having  favor  with  all  the  people.     And 

ful  to  supply  the  wants  of  others." — BARNES.  Parted  tltem  to  all 
men]  Distributed  among  all  their  poorer  brethren  as  far,  and  as  far 
only,  as  their  necessities  required. 

46.  Continuing  daily}  At  their  stated  hours.     With  one  accord]   In 
delightful  and  pious  harmony.    In  the  temple]  It  was  the  custom  of 
the  Jewish  Christians,  while  Jerusalem  stood,  to  attend  at  the  regular 
hours  of  prayer  in  the  temple,  at  nine  A.  M.  and  three  P.  M.  Acte 
iii,  1.     Breaking  bread  from  house  to  house]  (See  the  note  on  verse  42.) 
Mr.  Wesley  supposes  it  to  have  reference  to  the  Lord's  supper,  and 
renders  the  passage,  "  Continuing  daily  in  the  Lord's  supper,  as  did 
many  of  the  churches  for  some  ages."    Did  eat  their  meat]  This  seems 
to  confirm  the  idea  that  pious,  social  meals  are  referred  to  in  the 
preceding  verse — eat  their  food — partook  their  meals.     With  gladness 
and  singleness  of  heart]  A  beautiful  evidence  of  their  sincerity  and 
deep  piety.     "Whether  they  ate  or  drank,  they  did  all  to  the  glory  of 
God.     They  acknowledged,  with  pious  joy,  the  goodness  of  God  in 
all  the  creatures  given,  and  ate  not  as  the  glutton  or  the  epicure  to 
pamper,  but  to  satisfy  appetite.     "  They  carried  the  same  happy, 
holy  temper,  through  all  their  common  actions ;  eating  and  working 
with  the  same  spirit  wherewith  they  prayed  and  received  the  Lord's 
supper." — WESLEY. 

47.  Praising  God]  Giving  him  thanks,  as  the  Source  of  all  good, 
for  every  blessing.     Rejoicing  in  the  communications  of  hi-  Spirit. 
Speaking  of  his  divine  power.     Having  favor  with  all  the  people]  This 
does  not  mean  widi  every  class  in  Jerusalem,  as  it  could  not  be  true 
of  the  rulers,  the  priests,  and  their  party.    But  with  the  multitude — 
with  the  common  people,  by  their  benevolent  and  pious  lives,  the 
simplicity  and  singleness  of  their  habits  and  characters,  they  ob- 
tained a  good  reputation,  and  silenced  all  calumnies  and  slanderous 
reports.     Sincere  and  unaffected  piety  will  always  command  respect 
and  attention,  even  on  the  part  of  opposers.    And  the  Lord  added] 
God  works  by  human  instrumentalities,  but  his  blessing  alone  can 
give  success.     To  make  useful  members  of  his  church,  they  must  be 
united  or  brought  into  the  church  by  the  convicting  and  cementing 
power  of  God.     Human  eloquence  may  attract  and  charm  its  hear- 
ers, but  the  Holy  Spirit  only  can  fill  the  sanctuary  with  the  saved. 
Daily]  There  was  a  continued  revival.    They  carried  their  piety  with 
them  about  their  daily  concerns,  and  were  personally  zealous,  and 


NOTES  ON  THE  ACTS.  57 

the  Lord  added  to  the  church  daily  such  as  should  be 
saved. 

that  continually,  to  win  souls  to  Christ,  and  by  this  means  souls  were 
daily  saved.  Such  as  should  be  saved]  Mr.  Wesley  translates  it,  and 
undoubtedly  correctly, li  Such  as  were  saved ;"  and  adds,  in  his  com- 
ment, "  from  their  sins ;  from  the  guilt  and  power  of  them."  That 
is,  only  pious  men  and  women,  such  only  as  were  soundly  converted 
— who  had  not  only  the  form  of  piety,  but  its  life  and  power,  did 
God,  in  his  providence,  permit  to  be  connected,  at  this  time,  with  his 
church.  As  Dr.  Clarke  says,  "  The  church  of  Christ  was  made  up 
of  saints,  sinners  were  not  permitted  to  incorporate  themselves 
with  it." 

Thus  we  end  a  most  deeply  interesting  chapter,  describing  the 
foundation  of  the  Christian  church,  a  grand  era  in  ecclesiastical  his- 
tory. The  first  event  is  a  notable  and  glorious  revival.  An  ex- 
hibition of  the  infinite  power  of  the  instrumentalities  of  Christianity, 
if  sanctified  by  the  Holy  Spirit,  is  thus  given.  The  same  Spirit  is 
still  operating ;  a  corresponding  prayerfulncss,  faith,  simplicity,  and 
piety,  may  now  secure  the  same  gracious  influences,  with  the  excep- 
tion of  the  miraculous  gifts,  which  are  now  not  needed — the  printing 
press  being,  in  fact,  a  lasting  gift  of  tongues.  Let  us  join  in  united 
prayer  for  the  general  and  powerful  outpouring  of  the  Spirit ! 


CHAPTER  III. 

1.  Peter  prcacheth  to  the  people  that  came  to  see  a  lame  man  restored  to  his 
feet,  and  declares  the  cure  not  to  have  been  wrought  by  his  or  John's  own 
power  or  holiness,  but  by  God,  and  his  Son  Jesus,  and  through  faith  in  his  name  ; 
12.  Whom  he  accuses  them  of  having  crucified.  13.  lie  exhorts  them,  by  re- 
pentance and  faith,  to  seek  remission  of  their  sins,  and  salvation  in  the  same 
Jesus,  whom  all  the  prophets  had  foretold. 

TVTOW  Peter  and  John  went  up  together  into  the  temple,  at 
•1 '    the  hour  of  prayer,  being  the  ninth  hour. 

1 .  Peter  and  John  went  up  together  into  tlie  temple]  As  was  remarked  in 
the  comments  upon  the  forty-sixth  verse,  the  apostles  and  Jewish  con- 
verts, while  they  remained  in  Jerusalem,  usually  attended  upon  the 
devotions  of  the  temple  at  the  regular  hours.  This  course  was  expe- 
dient at  this  time,  as  by  this  means  the  followers  of  Christ  would 
chow  the  connection  between  the  old  and  the  new  dispensation,  and 
that  they  were  no  less  sincere  and  pious  Jews  since  they  had  become 
disciples  of  Jesus  of  Nazareth.  It  also  brought  them  in  contact  with 


58  NOTES  ON  THE  ACTS. 

the  largest  number  and  most  devoted  of  their  countrymen,  and  thus 
gave  them  an  opportunity  of  meeting  their  objections  to  the  Messiah, 
preaching  repentance  and  the  remission  of  sins  in  his  name,  and  of 
publicly  sustaining  their  mission  by  miracles  openly  performed  in  the 
presence  of  the  multitude.  They  trusted  not  in  the  forms  and  cere- 
monies of  the  temple,  but  in  the  glorious  Being  signified  by  all  the 
sacred  symbols  of  the  Jewish  ritual.  This  visible  piety,  and  respect 
for  the  Mosaic  law,  could  not  but  produce  a  favorable  impression 
upon  the  minds  of  many  toward  the  apostles.  Into  the  temple]  Into  the 
court  oftfie  temple,  where  the  Jews  worshiped.  ( See  Longking's  Notes, 
vol.  i,  p.  50.)  At  the  hour  of  prayer,  being  the  ninth  hour]  About  three  in 
the  afternoon.  Upon  the  division  of  time  among  the  Jews,  the  editor 
of  the  English  Pictorial  Bible  remarks :  "  The  division  of  the  day  into 
hours  was  the  same  which  still  prevails  in  the  East,  and  which  differs 
very  seriously  from  our  own.  We,  by  counting  from  points  at  all  times 
fixed,  namely,  twelve  hours  from  midnight  to  noon,  and  twelve  from 
noon  to  midnight,  obtain  hours,  both  of  day  and  night,  of  equal  length 
at  all  times  of  the  year,  and  under  the  constant  variations  which  occur 
in  the  length  of  the  day  and  night,  as  the  seasons  advance  and  recede. 
But  the  Jews  did  not  apply  the  division  by  hours  to  the  night ;  and 
the  day,  which  they  did  subject  to  the  division  into  twelve  hours,  was 
not  calculated  from  any  fixed  point,  but  was  the  natural  and  change- 
able day,  embracing  the  time  between  the  rising  and  the  setting  of 
the  sun.  Thus  their  jirst  hour  began  at  sunrise,  and  their  twelfth  hour 
ended  at  sunset ;  but  as  this  day  is  constantly  varying  its  duration,  it 
necessarily  follows  that  the  '  hours,'  or  twelfth  parts  thereof,  were,  from 
day  to  day,  of  unequal  length,  as  the  days  grew  longer  or  shorter. 
Hence  it  is  that  the  modern  Orientals  can  derive  but  partial  benefit 
from  our  watches,  which  are  adapted  to  a  fixed  division  of  time ;  and 
they  soon  spoil  the  best  watches  by  continual  rectification.  In  loose 
references,  we  say  that,  according  to  this  computation,  the  third  hour 
answers  to  our  ninth,  the  sixth  to  our  twelfth,  and  the  ninth  to  our 
third,  afternoon.  And  this  may  suffice  for  popular  purposes,  but  it  is 
only  true  at  the  season  of  the  equinox.  At  other  seasons  of  the  year 
it  is  necessary  to  observe  the  time  when  the  sun  rises,  and  reduce  the 
hours  to  our  time  accordingly.  The  third  hour  was,  properly,  the 
middle  portion  of  time  between  sunrise  and  noon ;  and  the  ninth  hour 
the  middle  between  noon  and  sunset.  The  sun,  at  the  summer  sol- 
stice, in  Palestine,  rises  at  five  of  our  time  and  sets  about  seven,  and 
then,  consequently,  the  third  hour  was  half  an  hour  after  eight ;  and 
at  the  winter  solstice,  when  the  sun  rises  about  seven  and  sets  about 
five,  the  third  hour  was,  of  course,  half  an  hour  after  nine ;  and  so 
on  of  other  hours  and  other  times  of  the  year."  From  various  Scrip- 


NOTES  ON  THE  ACTS.  59 

2  And  a  certain  man,  lame  from  his  mother's  womb,  was  car- 
ried, whom  they  laid  daily  at  the  gate  of  the  temple  which  is 
called  Beautiful,  to  ask  alms  of  them  that  entered  into  the 
temple ; 

ture  references,  such  as  Dan.  vi,  10;  Psa.  Iv,  17,  we  learn  that  there 
were,  among  the  Jews,  three  stated  hours  of  prayer :  in  the  morning 
about  nine,  or  the  third  hour ;  at  noon,  the  sixth  hour ;  and  at  about 
three  in  the  afternoon,  or  the  ninth  hour.  Upon  this  custom  Dr. 
Clarke  remarks,  with  much  propriety:  "I  should  be  glad  to  know 
that  every  Christian  in  the  universe  observed  the  same  rule.  It  is  the 
most  natural  division  of  the  day ;  and  he  who  conscientiously  observes 
these  three  stated  times  of  prayer  will  infallibly  grow  in  grace,  and  in 
the  knowledge  of  Jesus  Christ  our  Lord." 

2.  And  a  certain  man,  &c.]  The  miracles  performed  by  our  Saviour 
and  his  disciples  were  done  publicly,  and  the  accounts  given  of  them 
are  full  and  definite  in  their  statements,  rendering  any  suspicion  of 
deception  impossible.  This  was  a  well-known  case ;  one  which  had 
long  excited  the  sympathy  of  the  Jews  worshiping  in  the  temple.  It 
was  not  a  sudden  attack  of  lameness,  rendering  a  speedy  cure  by  the 
use  of  ordinary  remedies  possible ;  but  he  had  been  lame,  as  they  all 
knew,  from  his  infancy.  He  was  so  lame  that  he  could  not  walk,  and 
was  obliged  to  be  carried  by  his  friends  to  the  gate  of  the  temple ; 
and  being  thus  deformed,  and  poor,  and  daily  placed  upon  his  usual 
seat  in  the  temple  court,  he  must  have  been  a  familiar  acquaint- 
ance with  the  whole  multitude.  Laid  daily  at  the  gate  of  the  temple] 
The  ancients  had  no  alms-houses  or  hospitals.  The  poor,  the  maimed, 
and  the  sick,  who  had  no  means  of  support,  would  seek  some  con- 
spicuous public  resort,  where  they  might  attract  the  notice,  and  obtain 
the  assistance,  of  the  rich.  Sometimes,  like  blind  Bartimeus,  they 
sat  by  the  side  of  a  public  highway ;  sometimes  they  were  laid  by 
their  friends,  as  Lazarus  in  the  parable,  at  the  gate  of  a  wealthy  man ; 
but  the  most  common  and  desirable  place,  am»ng  both  the  Jews  and 
Gentiles,  was  at  die  portals  of  the  temples ;  the  sufferers  correctly 
judging  that  acts  of  penitence  and  devotion  to  God  would  best  pre- 
pare the  hearts  of  the  worshipers  to  sympathize  with  the  sufferings 
and  necessities  of  their  fellow-men.  Which  is  called  Beautiful]  This, 
probably,  is  the  magnificent  structure  built  by  Herod  the  Great  while 
he  was  beautifying  the  temple.  According  to  Josephus,  it  was  made 
of  Corinthian  brass,  at  that  time  esteemed  preferable  to  either  gold 
or  silver ;  of  superior  workmanship,  covered  with  thick  and  rich  plates 
of  gold  and  silver,  and  fifty  cubits  high.  It  was  reached  by  fifteen 
steps.  This  superior  finish  was  given  to  this  gate  on  account  of  its 


60  NOTES  ON  THE  ACTS. 

3  Who,  seeing  Peter  and  John  about  to  go  into  the  temple, 
asked  an  alms. 

4  And  Peter,  fastening  his  eyes  upon  him,  with  John,  said, 
Look  on  us. 

5  And  he  gave  heed  unto  them,  expecting  to  receive  some- 
thing of  them. 

<5  Then  Peter  said,  Silver  and  gold  have  I  none ;  but  such  as 
I  have  give  I  thee :  In  the  name  of  Jesus  Christ  of  Nazareth, 
rise  up  and  walk. 

being  that  exterior  entrance  which  fronted  the  entrance  to  the  holy 
place,  or  the  sanctuary ;  and  as  it  was  the  gate  most  frequented  by 
those  entering  into  the  temple,  we  discover  the  reason  of  the  lame 
man's  being  laid  at  this  gate  in  particular. 

3.  Asked  an  alms]  A  gift — solicited  charity. 

4.  Fastening  his  eyes  upon  him]  Looking  intently  upon  him,  either  to 
convince  himself  of  the  reality  of  his  lameness,  or  being  peculiarly 
drawn  toward  him  by  the  power  of  the  Holy  Spirit,  who  was  about, 
through  Peter's  instrumentality,  to  work  in  him  a  marvelous  cure. 
Look  on  us]  He  desired  to  direct  the  attention  of  the  man  to  them- 
selves, (Peter  and  John,)  awaken  his  confidence  and  faith  that  some- 
thing was  to  be  done  by  them  in  his  behalf,  and  thus  prepare  him  for 
the  miracle,  and  turn  his  mind  to  the  divine  Being  who  thus,  through 
his  servants,  conferred  so  great  a  gift  upon  him. 

5.  Gave  heed}  Obeyed  Peter — turned  his  eyes  to  the  apostle  and 
listened  attentively.    Expecting  to  receive  something]  Not  having  the 
slightest  idea  of  the  healing  of  his  lameness,  as  lie  had  been  wont 
to  receive  charity,  and  his  attention  had  been  particularly  called  by 
the  apostles,  he  probably  expected  a  larger  donation  of  money  than 
usual. 

6.  Silver  and  gold  have  I  none]  With  a  heart  to  give  even  this  also 
if  they  had  it.  the  apostles  give  this  expressive  and  touching  exhibi- 
tion of  their  poverty  and  of  their  simple-hearted  and  genuine  benevo- 
lence.    How  unlike  is  this  first  Pope  Peter,  as  the  Catholics  term  him. 
to  those  who  have  filled  the  Papal  chair !     Dr.  Clarke  relates  that 
Thomas  Aquinas,  a  very  celebrated  lioman  father,  called  the  angeli- 
cal doctor,  and  who  was  highly  esteemed  by  Pope  Innocent  IV.,  com- 
ing one  day  into  the  pope's  chamber  while  large  sums  of  money  were 
being  counted  over,  the  pope  remarked  to  him,  "You  see  that  the 
church  is  no  longer  in  an  age  in  which  she  can  say,  Silctr  and  gold 
have  I  none !"    "  It  is  true,  holy  father,"  replied  Aquinas,  "  nor  fan  she 
now  say  to  the  lame  man,  Rise  up  and  walk  /"    A  very  severe,  because 
justified,  rebuke !     But  such  as  I  have  give  I  thee]  Peter  had  something 
that  would  be  of  more  value  to  the  lame  man  than  either  silver  or 


NOTES  ON  THE  ACTS.  61 

7  And  he  took  him  by  the  right  hand,  and  lifted  him  up  :  and 
immediately  his  feet  and  ancle-bones  received  strength. 


gold,  and  this  he  freely  bestowed.  He  had  power,  in  Christ's  name, 
to  heal  his  lameness.  Every  Christian,  however  poor  he  may  be  in 
reference  to  worldly  substance,  has  something  to  bestow  upon  his  un- 
converted friends  and  neighbors,  of  infinitely  more  service  to  them 
than  silver  or  gold.  He  can  offer  them  his  Saviour,  and  point  them 
out  the  means  of  obtaining  tme  and  enduring  riches.  In  the  name  of 
Jesus  Christ  o£  Nazareth,  rise  up  and  walk]  By  the  first  clause  the  apos- 
tle may  have  meant,  "  As  an  apostle  of  Jesus  Christ,  and  by  his  au- 
thority, I  command  you  to  rise  up  and  walk ;"  or,  "  By  the  power,  and 
in  the  strength  of  Jesus  Christ,  rise  up,"  &c.  When  the  apostles 
work  miracles,  they  do  it  in  the  name  of  Jesus ; — when  our  Lord 
wrought  them,  he  performed  them  by  his  own  authority :  "  /  say  unto 
you,  Arise,  take  up  thy  bed,"  &c.  By  no  human  name  or  authority 
could  power  be  given  to  a  lame  man  to  walk.  Of  Nazareth]  By  this 
appellation  he  was  generally  known.  Peter  desired  that  the  lame 
man  should  know  by  whom  he  was  healed,  that  he  might  be  induced, 
from  a  sense  of  his  mercy,  to  give  him  his  heart.  It  may  be  that  he 
had  heard  of  him  in  the  temple.  Rise  up  and  walk}  No  preliminary 
steps,  allowing  of  cure  by  the  use  of  remedies,  or  by  means  of  decep- 
tion, are  here  seen.  The  first  command  is  for  the  utterly  helpless 
man  to  rise  and  walk,  as  if  he  had  always  enjoyed  the  use  of  his 
limbs.  Notice  the  faith  of  the  man — weak  and  helpless  as  he  was, 
he  immediately  obeyed  the  apostle's  commands.  He  did  not  wait 
until  he  felt  that  his  limbs  were  strengthened,  but  at  once  obeyed  the 
divine  injunction.  In  this  way  we  should  come  to  Christ,  weak  and 
sinful  as  we  are,  trusting  implicitly  in  his  atonement  and  promise  for 
forgiveness.  Obey  him,  believe  him  now.  Wait  not  to  feel  and  know 
that  the  right  hand  of  faith  is  strong  before  it  is  stretched  out,  but 
stretch  it  out,  withered  as  it  is.  Say,  "  I  believe ;  Lord,  help  my  un- 
belief!" and  according  to  your  faith  it  shall  be  unto  you. 

7.  And  he  took  him  by  the  right  hand  and  lifted  him  up]  The  further  to 
excite  his  confidence,  and  exhibit  his  sincerity  and  benevolence,  he 
assisted  him  up  by  his  right  hand.  Thus  should  we  not  only  pub- 
licly point  our  unconverted  friends  to  the  Lamb  of  God,  but  person- 
ally address  them,  assuring  them  of  our  interest  and  sympathy ;  and, 
taking  them  by  the  hand,  affectionately  lead  them  to  Christ.  And 
immediately  his  feet  and  ankle-bones  received  strength]  Here  the  astonish- 
ing character  of  the  miracle  is  seen.  It  was  accomplished  at 
once; — from  being  a  helpless  beggar,  he  becomes  a  strong,  per- 
fect man. 


62  NOTES  ON  THE  ACTS. 

8  And  he,  leaping  up,  stood,  and  walked,  and  entered  with 
them  into  the  temple,  walking,  and  leaping,  and  praising  God. 

9  And  all  the  people  saw  him  walking  and  praising  God : 

10  And  they  knew  that  it  was  he  which  sat  for  alms  at  the 
Beautiful  gate  of  the  temple :  and  they  were  filled  with  wonder 
and  amazement  at  that  which  had  happened  unto  him. 

1 1  And  as  the  lame  man  which  was  healed  held  Peter  and 
John,  all  the  people  ran  together  unto  them  in  the  porch  that 
is  called  Solomon's,  greatly  wondering. 

8.  And  he,  leaping  up,  stood,  and  walked,  &c.]  Not  leaping,  perhaps, 
so  much  for  joy,  as  through  ignorance  of  the  proper  use  of  his  limbs. 
On  this  account  his  first  efforts  are  awkward  and  excessive — leaping 
rather  than  walking.    First  he  leaps,  then  stands  still,  and  then  walks 
regularly.    "  These  actions  are  very  naturally  described.    He  walked, 
in  obedience  to  the  command  of  the  apostle,  Rise  up  and  walk :  he 
leaped,  to  try  the  strength  of  his  limbs,  and  to  be  convinced  of  the 
reality  of  the  cure :  he  praised  God,  as  a  testimony  of  the  gratitude  he 
felt  for  the  cure  he  had  received.    Now  was  fulfilled,  in  the  most  lite- 
ral manner,  the  words  of  the  prophet  Isaiah,  chap,  xxxv,  6 :  The 
lame  man  shall  leap  as  a  hart''1 — CLARKE.     He  did  not  thank  Peter, 
because  the  cure  had  not  been  accomplished  by  him.     It  was  done  in 
the  name  of  Christ ;  therefore  he  passes  through  the  gate,  where  he 
had  usually  been  laid,  into  the  temple  court,  and  praises  God,  who 
had  wrought  such  a  cure  in  his  behalf. 

9.  And  all  the  people]  All  the  priests,  and  the  multitude  who  had 
come  up  to  the  temple  at  the  hour  of  prayer.     It  was  not  done  in  a 
corner,  but  was  a  public  spectacle. 

10.  And  they  knew  that  it  was  he]  By  his  long  attendance  upon  the 
temple,  and  his  peculiarly  crippled  situation,  he  had  attracted  atten- 
tion, and  had  become  well  known.     They  had  no  doubts  of  his  person. 

11.  And  as  the  lame  man — held  Peter  and  John]  Or,  as  it  may  be  ren- 
dered, "  keeping  close  to."     As  the  apostles  had  been  the  instruments 
of  his  cure,  he  clung  to  them  with  strong  .affection,  remaining  by  their 
side,  that  all  the  people  might  know  to  whom  he  was  indebted  for  his 
recovery.    All  the  people  ran  together]   A  report  would  soon  spread 
throughout  the  temple  and  its  vicinity,  and  the  multitude,  much  ex- 
cited by  the  occurrence,  would  naturally  hasten  to  the  spot  where  the 
subject  of  it  then  was.    In  the  porch  that  is  coiled  Solomon's]  The  tem- 
ple was  surrounded  by  a  range  of  cloisters,  above  which  were  galle- 
ries supported  by  pillars  of  white  marble,  each  pillar  being  a  single 
block  of  stone  twenty-five  cubits  in  height.     The  colonnade,  or  series 
of  columns,  and  gallery,  that  fronted  the  Mount  of  Olives  on  the  east, 
was  called  Solomon's  porch  because  it  stood  on  a  vast  terrace,  which 


NOTES  ON  THE  ACTS.  68 

12  And  when  Peter  saw  it,  he  answered  unto  the  people,  Ye 
men  of  Israel,  why  marvel  ye  at  this  ?  or  why  look  ye  so  ear- 
nestly on  us,  as  though  by  our  own  power  or  holiness  we  had 
made  this  man  to  walk  ? 

13  The  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God 
of  oift  fathers,  hath  glorified  his  Son  Jesus ;  whom  ye  deli vered 


he  had  originally  raised  from  a  valley  beneath  by  a  wall,  five  hundred 
feet  in  height,  of  solid  masonry.  It  was  the  only  part  of  Solomon's 
original  work  which  remained  in  the  second  temple. 

12.  He  answered]  The  word  here  used  means  to  address,  rather 
than  to  answer — he  commenced  his  address.    Why  maroel  ye  at  this  ?] 
Why  are  you  at  a  loss,  astonished,  as  if  something  unaccountable  had 
happened  ?     A  miracle  had  often  occurred  among  them ;  God  had 
already,  through  the  apostles,  exhibited  signs  and  wonders,  espe- 
cially on  the  day  of  Pentecost.     Why,  therefore,  should  they  fail  for 
a  moment  to  attribute  this  event  to  God,  and  praise  his  divine 
power,  rather  than  look  on  with  stupid  astonishment,  or  indulge  the^ 
idea  that  it  was  solely  the  work  of  the  apostles  ?     Why  look  ye  so  ear- 
nestly on  us,  &c.]  How  manifest  is  the  humility  of  the  apostles !    They 
take  to  themselves  no  honor  from  this  transaction,  but  express  their 
surprise  that  the  multitude  should  gaze  upon  them  as  if  they  had 
performed  the  cure.     It  was  the  more  astonishing  that  men  of  Israel, 
who  knew  the  power  of  God,  should  seem  to  believe  this  a  work  of 
man.    Our  own  power]  Miraculous  energy.    Or  holiness]  Or  on  account 
of  our  supereminent  piety,  to  honor  us.    It  was  purely  a  work  of  God. 
O  how  worthy  of  the  imitation  of  all  is  this  spirit  of  Peter !    As  suc- 
cess is  wholly  of  God,  so  let  the  glory  be  solely  ascribed  to  his  name ! 

13.  The  God  ofAbra/tam,  &c.]  Skillfully  does  the  apostle  turn  the 
present  opportunity  into  a  means  of  preaching  Christ  to  his  brethren, 
the  Jews,  according  to  the  flesh.     He  now  proceeds  to  show  that  the 
very  God  their  fathers  worshiped,  whom  they  so  much  honored — he 
who  had  styled  himself  the  God  of  Abraham,  of  Isaac,  and  of  Jacob, 
(Exod.  iii,  6,) — had  thus  indisputably  testified  to  the  Messiahship  of 
Jesus  Christ  his  Son,  and  by  whom  God  had  performed  this  miracle. 
By  this  introduction,  the  apostle  shows  them  that  he  preaches  no 
new  religion,  nothing  inconsistent  with  the  belief  of  their  fathers,  or 
with  the  law  of  Moses ;  that  this  same  Jesus  was  the  subject  of  the 
memorable  covenant  with  Abraham,  renewed  to  Isaac  and  Jacob, 
and  afterward  with  the  chosen  people,  through  Moses.    Hath  glorified 
his  Son]  Hath  honored  him  by  his  resurrection  and  ascension,  and 
has  set  his  seal  to  his  Messiahship.     The  cure  was  in  the  name  of 
Jesus,  and  the  power  of  God  honored  that  name  with  an  immediate 


64  NOTES  ON  THE  ACTS. 

up,  and  denied  him  in  the  presence  of  Pilate,  when  he  was  de- 
termined to  let  him  go. 

14  But  ye  denied  the  Holy  One,  and  the  Just,  and  desired  a 
murderer  to  be  granted  unto  you  ; 

15  And  killed  the  Prince  of  life,  whom  God  hath  raised  from 
the  dead  ;  whereof  we  are  witnesses. 

16  And  his  name,  through  faith  in  his  name,  hath  made  this 

answer.  The  apostle  places  this  exalted  regard  of  God — the  God 
of  their  fathers — in  contrast  with  their  treatment  of  Jesus,  and  charges 
home  upon  them,  thus  convicted,  the  guilt  of  their  sin,  with  great 
power.  Ye  delivered  up]  To  the  Roman  governor  to  be  put  to  death. 
(Note,  chap,  ii,  23.)  And  denied  him  in  the  presence  of  Pilate]  "Re- 
nounced and  denied  as  a  Saviour."  Although  the  Hope  and  King 
of  Israel,  whom  the  fathers  by  faith  saw,  ye  rejected  him,  denied  that 
he  was  your  King,  and  gave  him  up  as  a  malefactor.  When  he  wat> 
determined  to  let  him  go]  Even  when  Pilate,  convinced  of  bis  inno- 
cence, but  weak,  and  unwilling  to  discharge  him  himself,  offered  to 
release  him,  they  chose  a  murderer  in  his  place.  Matt,  xxvii,  18,  23  ; 
Luke  xxiii,  4,  14,  22;  John  xix,  12. 

14.  The  Holy  One,  and  the  Just]  Appellations  of  the  Messiah.  Acts 
iv,  27;  Rev.  iii,  7;  John  x,  36;  Psa.  xvi,  10.     The  term  Just  refers 
to  his  entire  innocence  of  the  charges  for  which  he  was  tried  before 
Pilate.     And  desired  a  murderer  to  be  granted  unto  you]  Matt,  xxvii,  21. 

15.  And  killed  the  Prince  of  lift-]  "  The  Author  of  life."     The  term 
denotes  the  office  of  a  leader  or  commander ;  and  as  he  leads  on,  and 
secures,  by  his  superior  skill,  the  victory,  the  word  comes  to  denote 
one  who  is  the  cause,  procurer,  or  author.     Our  Saviour  is  styled,  in 
Heb.  ii,  10,  the  Captain  of  our  salvation,  (the  same  word  being  used,) 
as  he  is  the  cause  or  procurer  of  it.     In  Heb.  xii,  2,  the  term  is  ren- 
dered author:  "Looking  unto  Jesus,  the  author  and  finisher  of  faith." 
Jesus  is  the  source  of  life  spiritual  and  temporal.  John  i,  4;  v,  21. 
He  has  procured  for  those  that  believe  in  him  eternal  life — opened 
the  door,  by  leading  the  way  through  the  grave  to  a  blissful  immor- 
tality; therefore  he  says  of  himself,  "  I  am  the  icay.  and  the  truth,  and 
the  life."     How  strong  the  contrast  of  the  apostle !     They  had  de- 
manded a  murderer,  one  who  had  taken  life,  and  given  up  the  Author 
and  Prince  of  life  itself.     Whom  God  hath  raised  up]  Acts  ii,  24,  32. 

16.  And  his  name,  through  faith  in  his  namr]   That  is.  the  power  of 
God,  in  answer  to  prayer  in  his  name,  or  an  invocation  to  him.  (the 
name  being  used  for  the  person.)  through  faith  in  him,  has  wrought 
this  cure.     The  faith  spoken  of  may  refer  to  the  apostles — through 
faith  in  Jesus,  as  their  Saviour.  Messiah,  and  in  his  promise  to  work 
signs  and  wonders  by  them,  they  had  commanded  this  man  to  walk, 


NOTES  ON  THE  ACTS.  65 

man  strong,  whom  ye  see  and  know :  yea,  the  faith  which  is  by 
him,  hath  given  him  this  perfect  soundness  in  the  presence  of 
you  all. 

1 7  And  now,  brethren,  I  wot  that  through  ignorance  ye  did  it, 
as  did  also  your  rulers. 

and  it  was  according  to  their  faith ;  or  it  might  here  refer  to  both 
the  faith  of  the  apostles  and  the  immediately  awakened  confidence  in 
Jesus  in  the  mind  of  the  lame  man,  of  whom  he  had  undoubtedly 
heard  before,  if  he  had  not  even  seen  him.  The  object  of  the  apostle 
was  to  convince  the  Jews  that  the  cure,  evidently  the  exertion  of 
divine  power,  was  the  work  of  Jesus  of  Nazareth,  whom  they  had 
slain,  and  that  it  could  not  have  been  done  unless,  as  he  asserted, 
Jesus  was  now  exalted  to  glory,  and  was  truly  the  Son  of  God. 
Strong]  The  muscles  and  joints  of  his  limbs  were  naturally  so  weak 
that  he  could  not  walk,  but  they  had  been  made  sufficiently  strong 
to  discharge  their  office.  Whom  ye  see  and  know]  He  was  not  a 
stranger  to  them.  If  there  had  been  the  smallest  opportunity  of 
convicting  the  apostle  of  an  imposition,  now  was  the  time.  But  no 
one  attempted  it.  The  miracle  was  too  evident.  How  does  this 
miracle  differ  from  the  pretended  cures  and  extraordinary  occur- 
rences related  by  the  Eoman  Catholics,  and  presented  by  the  ene- 
mies of  Christianity  as  proofs  against  the  reality  of  all  miraculous 
occurrences  1  In  the  latter  case,  the  observers  are  few — the  event 
often  accidental,  and  easily  traced  to  some  natural  cause,  or  to  direct 
deception ;  in  the  former,  the  scene  transpired  in  the  most  public 
place  in  the  city — upon  a  well-known  subject — in  the  eyes  of  multi- 
tudes, with  every  opportunity  to  examine,  and  every  possible  reason 
to  scrutinize  carefully  every  circumstance.  The  very  simplicity  of 
the  recital,  and  the  full  detail  of  all  the  circumstances  without  note  or 
comment  on  the  part  of  the  evangelist,  without  any  attempt  to  make 
it  appear  more  august,  or  even  to  prove,  that  it  did  tints  transpire,  or 
to  draw  the  natural  inferences  from  it  in  reference  to  Christ  and  his 
gospel,  are  among  not  the  least  convincing  evidences  of  the  truthful- 
ness of  the  story  and  the  reality  of  the  occurrence  itself.  Faith  which 
is  by  him]  The  faith  in  himself  which  Jesus  had  produced  in  their 
minds  by  his  teachings,  miracles,  promises,  and  by  his  Spirit.  Per- 
fect soundness]  Entire  relief  from  his  lameness.  It  was  an  entire 
cure,  as  could  be  seen  by  all  whom  he  addressed. 

17.  And  now,  brethren]  Although  guilty  of  the  death  of  the  Saviour, 

the  apostle,  with  the  spirit  of  the  same  Jesus  who  had  prayed,  as  he 

hung  upon  the  cross,  "  Father,  forgive  them ;  for  they  know  not  what 

they  do,"  (Luke  xxiii,  34,)  tenderly  addresses  them,  as  he  notices, 

o 


66  NOTES  ON  THE  ACTS. 

18  But  those  things  -which  God  before   had  showed  by  the 
mouth  of  all  his  prophets,  that  Christ  should  suffer,  he  hath  so 
fulfilled. 

19  Repent  ye  therefore,  and  be  converted,  that  your  sins  may 

perhaps,  some  evidences  of  rising  contrition,  with  the  appellation, 
"  brethren,"  and  offers  a  reason,  though  not  excuse,  for  their  conduct. 
/  wot  that  through  ignorance]  I  know;  as  Dr.  Scott  renders  it.  I  am 
willing  candidly  to  suppose  that  you  and  your  rulers  did  this  deed 
through  ignorance.  This  ignorance  had  resulted  from  pride,  pre- 
judice, and  lust,  but  still  "  they  would  not  have  crucified  the  Lord 
of  glory  if  they  had  known  him."  It  was  not  the  Messiah,  as  they 
thought,  whom  they  crucified,  but  a  blasphemer  and  an  impostor. 
Of  course  they  were  still  guilty,  as  this  pride,  prejudice,  and  lust  were 
criminal,  and  the  unholy  cause  of  their  greater  sin.  It  was,  however, 
a  most  tender  and  effectual  approach  to  their  hearts. 

18.  But  those  things  which  God  before  had  showed  by  the  mouth  of  all 
his  prophets]  But  the  events  which  actually  occurred,  the  cruel  perse- 
cution and  bitter  death,  had  been  foretold  by  the  prophets  generally. 
It  is  not  meant  that  each  of  the  prophets  refers  to  these  events  in  par- 
ticular, but  that  the  prophecies  concerning  Christ,  taken  together, 
fully  disclose  all  the  sufferings  and  ignominy  that  he  has  passed 
through  at  their  hands.     He  hath  so  fulfilled]  God  has  so  far  over- 
ruled your  voluntary  treatment  of  the  Prince  of  life  as  to  accomplish 
his  own  divine  purposes.     In  permitting  the  rulers  to  deliver  him  up 
to  death,  in  their  ignorance  and  sin.  he  has  brought  about  the  ful- 
fillment, without  intention  on  your  part  of  doing  so,  of  his  own  inspired 
predictions.     The  apostle  is  not  here  justifying  them  for  their  blind- 
ness and  sin;   by  no  means — they  were  very  guilty,  and  he  held 
them  to  be  so — but  he  is  preparing  the  way  to  secure  their  repent- 
ance :  he  is  about  to  assure  them  that  although  he  had  died  at  their 
hands,  he  was  not  lost  to  them  as  a  Messiah  and  Saviour :  that  there 
was  a  divine  purpose  in  his  death ;  that  their  sin  had  been  overruled 
for  good ;  and  that,  by  that  death,  a  way  was  opened  for  their  for- 
giveness and  salvation. 

19.  Repent  ye,  therefwe]    (Note,  chap,  ii,  38.)     Be  converted]  The 
former  denotes  a  change  of  mind  and  heart :  the  latter,  a  change  of 
life.      The  word  properly  means  to  turn,  to  change  their  course 
They  had   turned  away  from  Christ  and  rejected  him ;  now  the 
apostle  exhorts  them,  convicted  as  they  are  of  their  sins,  to  repent 
and  turn  to  him,  receive  him  as  their  Saviour,  believe  fully  in  him, 
and  walk  in  his  commandments.     That  your  sins  may  be  blotted  out] 
May  be  forgiven ;  the  record  of  them  be  stricken  out.    The  word, 


NOTES  ON  THE  ACTS.  67 

'•»e  blotted  out,  when  the  times  of  refreshing  shall  come  from  the 
presence  of  the  Lord ; 

remarks  Dr.  Bloomfield,  sometimes  signifies  to  wipe  off  characters 
chalked  on  a  board  or  traced  on  a  slate,  or  to  obliterate  any  writing, 
whether  on  waxed  tablets,  or  on  parchment,  either  by  scratching  out, 
or  crossing  out.  And  as  crossing  out  accounts  in  a  ledger  implies 
that  the  sums  are  discharged,  or  the  payment  forgiven,  so  the  word 
came  to  mean,  in  a  figurative  sense,  to  forgive  offenses,  as  in  Isaiah 
xliii,  25,  (which  the  apostle  has,  no  doubt,  in  his  mind:)  "I,  even  I, 
am  he  that  blotteth  out  thy  transgressions."  When  the  times  of  re- 
freshing shall  come}  This  is  more  literally  and  properly  rendered,  So 
that  the  times  of  refreshing  may  come.  The  one  will  assuredly  follow 
the  other.  If  they  were  truly  penitent,  and  were  converted,  or  turned 
from  their  sinful  courses,  then  would  come  a  refreshing,  a  breathing 
time,  a  rest,  as  the  word  literally  means ;  they  should  have  a  respite 
from  all  their  troubl^  a  rest  from  all  weariness — a  refreshing,  a  bap- 
tism of  the  Holy  Spirit,  from  the  presence  of  the  Lord.  Tossed  about, 
troubled,  oppressed  by  their  foreign  rulers,  distracted  by  civil  war, 
how  well  calculated  to  draw  them  to  humble  contrition  and  a  change 
of  life  was  this  gracious  assurance  of  the  apostle !  By  the  times  of 
refreshing,  some  suppose  is  meant  the  whole  period  of  the  duration 
of  the  kingdom  of  grace — the  blissful  and  happy  times  of  Christ,  in 
which  he  gives  to  all  his  true  disciples  "peace,  love,  and  joy,  and  com- 
munion with  himself."  Others  suppose  it  refers  to  a  literal  reign  of 
Christ  upon  the  earth  at  the  close  of  the  present  dispensation,  in 
which  all  the  prophecies,  referring  to  the  future  glory  and  happiness 
of  the  church,  shall  be  fully  and  literally  fulfilled — a  glorious,  uni- 
versal, and  peaceful  rule,  over  the  earth.  This  the  apostles  and  Jewish 
disciples  expected.  Almost  the  last  question  they  had  asked  the 
Master  before  his  ascension  had  been,  "  Wilt  thou  at  this  time  re- 
store again  the  kingdom  to  Israel  ?"  Acts  i,  6.  The  expectation  of 
such  an  event  our  Lord  did  not  see  fit  to  quench  in  their  minds, 
while  he  assured  them  that  times  and  seasons  were  known  only  to 
the  Father,  and  not  to  be  revealed.  Others  have  referred  it  to  his 
coming  at  the  end  of  the  world — and  glorious  resurrection  of  the 
saints,  and  their  introduction  into  the  unutterable  joys  of  heaven, 
into  the  very  presence  of  the  Lamb,  by  the  beatific  sight  of  whom  they 
would  for  ever  be  refreshed.  Dr.  Scott  remarks : — "  The  prophets 
in  general  not  only  predicted  glorious  times  to  the  church  under  the 
reign  of  the  Messiah,  but  to  the  nation  of  Israel  Avhen  converted  to 
him.  That  nation  had  long  been  harassed  and  oppressed  in  various 
ways,  and  was  at  the  time  when  Peter  spoke  under  the  Eoman  yoke, 


68  NOTES  ON  THE  ACTS. 

20  And  he  shall  send  Jesus  Christ,  which  before  was  preached 
unto  you : 

21  Whom  the  heaven  must  receive,  until  the  times  of  restitu- 

which  was  extremely  galling ;  and  the  wickedness  of  the  rulers  and 
people,  in  crucifying  the  Messiah,  might  seem  to  have  filled  up  the 
measure  of  their  national  guilt,  and  ripened  them  for  destruction. 
But  as  Jesus,  after  his  resurrection,  had  directed  his  apostles  to 
'  preach  repentance  and  the  remission  of  sins  in  his  name  to  all  na- 
tions, beginning  at  Jerusalem,'  and  as  the  success  of  their  first 
attempt  had  heen  so  signal,  and  they  had  hitherto  met  with  no  oppo- 
sition, it  is  probable  that  they  expected  that  Christ  would  soon 
'  restore  the  kingdom  to  Israel,'  having  first  brought  the  nation  in 
general  to  repent  and  believe  in  him ;  and  would  afterward,  by  their 
means,  bring  the  other  nations  to  embrace  the  religion  of  Israel,  and 
so,  as  proselytes,  to  seek  admission  into  the  kingdom  of  the  Messiah. 
Then,  perhaps,  they  expected  that  Jesus  woi^l  return  again  from 
heaven,  set  up  a  triumphant  kingdom  on  the  earth ;  and,  destroying 
all  obstinate  enemies,  would  introduce  those  glorious  days,  which  all 
the  prophets  had  foretold.  It  is  undeniable,  that  the  apostles,  for  a 
considerable  time  after  the  day  of  Pentecost,  did  not  clearly  under- 
stand many  things  relating  to  the  calling  of  the  Gentiles,  the  rejec- 
tion of  the  Jews,  and  the  fulfillment  of  the  prophecies. — Had  the 
nation  of  Israel,  as  a  body,  embraced  the  gospel,  the  times  of  refresh- 
ing would  have  come  from  the  presence  of  the  Lord ;  and  when  the 
nation  shall  thus  turn  to  their  long-rejected  Messiah,  those  times  will 
come."  Says  Didriot, — "  Divine  refreshment  would  no  doubt  imme- 
diately mingle  itself  with  the  sense  of  pardon,  and  eternal  happiness 
would  at  length  certainly  succeed.  But  the  following  clause  seems 
to  intimate  that  Peter  apprehended  that  the  conversion  of  the  Jews, 
as  a  people,  would  be  attended  with  some  extraordinary  scene  of 
prosperity  and  joy,  and  open  a  speedy  way  to  Christ's  descent  from 
heaven,  in  order  to  the  restitution  of  all  things." 

20.  And  he  shall  send  Jesus  Christ]  "  And  that  he  may  send."    Re- 
ferring to  his  second  and  glorious  coming  in  the  clouds  of  heaven. 
Which  before  loas  preached  unto  you]    The  most  ancient  manuscript 
copies  of  the  Scripture  read,  and  correctly,  probably,  instead  of  pn-ui-h- 
ed, — designed,  approved; — whom  of  old  was  appointed,  or  designated 
as  your  Saviour.     Of  him  had  the  prophets  written — liim  had  they 
designated  as  the  Redeemer  of  Israel. 

21.  Whom  the  heavens  must  receive]   Peter  here  meets  one  of  the 
common  objections  of  the  Jews,  that,  when  the  Messiah  came,  he  was 
to  abide  for  ever.  John  xii,  36.    But  Jesus  had  been  crucified.    How 


NOTES  ON  THE  ACTS  69 

tion  of  all  things,  which  God  hath  spoken  by  the  mouth  of  all 
his  holy  prophets,  since  the  world  began. 
22  For  Moses  truly  said  unto  the  fathers,  A  Prophet  shall  the 

could  this  be  ?  To  answer  this,  he  has  before  established  the  fact  of 
his  resurrection  and  his  ascension ;  he  now  asserts  that  this  was  ne- 
cessary, was  proper,  was  expedient ;  that  he  should  remain  in  the 
heavens,  as  he  had  finished  his  sufferings  upon  the  earth.  It  was  a 
part  of  his  grand  design.  There  he  will  continue  until  he  come  to 
restore  all  things.  The  times  of  restitution]  The  word  signifies  a  re- 
storation to  a  former  condition — a  change  for  the  better.  In  the  mind 
of  the  apostle  it  evidently  referred  to  the  "restoration  of  Israel;" 
their  conversion  to  the  gospel  and  political  recovery,  the  consequent 
state  of  universal  blessedness ;  and  the  removal  of  the  curse  from  the 
earth  and  its  animal  inhabitants,  as  prophesied  by  Isaiah.  The  words, 
in  a  spiritual  sense,  may  refer  to  the  times  of  the  Messiah,  the  end  of 
whose  coming  was  to  restore  all  things  to  the  lost  estate.  He  came 
to  seek  and  to  save  the  lost;  to  redeem  man  from  his  rebellion,  sin, 
and  misery,  to  allegiance  with  God,  to  holiness  and  happiness ;  to 
break  up  the  dominion  of  the  adversary,  and  enthrone  the  true  God 
in  the  hearts  of  all  his  subjects.  When  a  man  loves  God  with  all  his 
heart,  soul,  mind,  and  strength,  and  his  neighbor  as  himself,  under  the 
operation  of  the  gospel  of  Christ,  all  things  as  to  this  individual  are 
restored.  When  this  becomes  universal,  it  will  be  the  time  of  the 
restitution  of  all  things.  In  Scripture,  the  kingdom  of  God  and  the 
reign  of  Christ  are  often  made  to  comprehend  its  whole  duration,  from 
its  commencement,  in  the  present  state  of  gracious  probation,  to  its 
glorious  consummation.  This  will  be  the  period  when  Jesus  shall 
return  again  the  secondtime;  when  all  his  enemies  will  be  subdued; 
and  his  saints,  raised  in  their  resurrection  bodies,  be  fully  restored  to 
all  the  joys  of  heaven,  and  commence  an  unchanging  and  endless 
reign  of  holiness  and  general  happiness.  Which  God  hath  spoken] 
Hath  revealed.  AH  the  holy  prophets]  All  is  omitted  in  many  manu- 
script copies,  and  it  reads,  "  by  the  mouth  of  the  holy  prophets ;"  this 
blessed  period  being  clearly  foretold  in  the  predictions  of  the  inspired 
writers. 

22.  For  Moses  truly  said  unto  the  fathers]  Moses  had  thus  spoken  of 
Christ  in  his  address  to  the  children  of  Israel  in  the  wilderness.  The 
passage  is  found  in  Deut.  xviii,  15,  19;  not  quoted  literally,  but  the 
sense  is  given,  and  that  by  an  inspired  commentator.  "  One  cannot 
imagine  a  more  masterly  address  than  this ;  to  warn  the  Jews  of  the 
dreadful  consequences  of  their  infidelity  in  the  very  words  of  Moses, 
their  favorite  prophet,  out  of  a  pretended  zeal  for  whom  they  were 


70  NOTES  ON  THE  ACTS. 

Lord  your  God  raise  up  unto  you,  of  your  brethren,  like  unto 
me ;  him  shall  ye  hear  in  all  things,  whatsoever  he  shall  say 
unto  you. 

ready  to  reject  Christianity,  and  to  attempt  its  destruction." — DOD- 
DRIDGE.  A  prophet}  Our  Lord  was  to  be  pre-eminently  a  prophet — 
the  great  teacher.  (See  Isa.  Ixi,  1-3.)  The  Jews  have  usually  in- 
terpreted the  passage  in  Deuteronomy  to  refer  to  a  succession  of  pro- 
phets, or  inspired  teachers,  who  should,  by  their  instructions,  preserve 
them  from  idolatry ;  and  some  Christian  commentators  hold  the  same 
opinion.  This  view  of  the  passage  certainly  has  been  fulfilled  by  the 
history  of  events,  prophet  after  prophet,  in  a  long  succession  until 
Christ,  did  God  raise  up  for  them ;  but  that  the  passage  had  an  espe 
cial  reference  to  the  Messiah,  is  made  evident  by  the  inspired  asser 
tion  of  the  apostle.  This  is  confirmed  by  noticing  the  points  of  simi- 
larity between  Moses  and  our  Saviour.  (See  below.)  Of  your  brethren] 
Of  your  descendants — nation.  Like  unto  me]  The  points  of  similarity 
are  thus  stated  by  Mr.  "Wesley :  "  Moses  instituted  the  Jewish  church : 
Christ  instituted  the  Christian.  With  the  prophesyings  of  Moses 
were  soon  joined  the  effect — the  deliverance  of  Israel  from  Egypt : 
with  the  prophesyings  of  Christ  that  grand  effect — the  deliverance 
of  his  people  from  sin  and  death.  Those  who  could  not  bear  the 
voice  of  God,  yet  desired  to  hear  that  of  Moses :  much  more  do  those 
who  are  wearied  with  the  law  desire  to  hear  the  voice  of  Christ. 
Moses  spake  to  the  people  all,  and  only  those  things  which  God  had 
commanded  him  :  so  did  Christ.  But  though  lie  was  like  Moses,  yet 
was  he  infinitely  superior  to  him  in  person  as  well  as  in  oftice.  Both 
were  immediately  called  and  commissioned  of  God  for  their  office ; 
both  in  constant  and  direct  communication  with  God ;  l>oth  media- 
tors between  their  people  and  God. — Christ,  indeed,  in  an  infinitely 
higher  sense ;  and  1>oth  were  lawgivers — Moses  of  the  law  of  rigid 
justice.  Jesus  of  the  law  of  love.  If  Moses  did  not  have  the  Saviour 
in  his  mind  when  this  passage  was  penned,  it  may  be  considered  one 
of  those  portions  of  the  Old  Testament.  '  which,'  in  the  language  of 
Bishop  Middleton, '  are  capable  of  a  twofold  application :  being  di- 
rfctly  applicable  to  circumstances  then  past,  or  present,  or  soon  to  be 
accomplished ;  and  indirectly  to  others,  which  divine  Providence  was 
about  to  develop  under  a  future  dispensation.' "  Him  shall  ye  hear  ir 
all  things]  It  will  be  your  duty.  Attend  to  him  as  you  have  to  me , 
he  has  the  same  authority.  Whatever  he  command,  in  all  things  obey 
him,  although  Ms  precepts,  in  many  things,  may  seem  to  be  at  va- 
riance with  mine.  The  apostle  thus  obtains,  for  the  teachings  of 
Christ,  all  the  authority  of  their  venerated  prophet. 


NOTES  ON  THE  ACTS.  71 

23  And  it  shall  come  to  pass,  that  every  soul  which  will  not 
near  that  Prophet,  shall  be  destroyed  from  among  the  people. 

24  Yea,  and  all  the  prophets  from  Samuel,  and  those  that  fol- 
low after,  as  many  as  have  spoken,  have  likewise  foretold  of 
these  days. 

25  Ye  are  the  children  of  the  prophets,  and  of  the  covenant 
which  God  made  with  our  fathers,  saying  unto  Abraham,  And 
in  thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 


23.  And  it  shall  come  to  pass]  It  shall  happen — shall  occur.    Every 
soul  which  will  not  hear  that  prophet}  Every  person  that  rejects  him,  or 
refuses  to  receive  his  teaching.     Shall  be  destroyed  from  among  the  peo- 
ple] Shall  forfeit  his  portion  from  among  the  people  of  God — shall 
be  cut  off  from  all  their  privileges  and  promises,  and  be  excluded 
from  all  their  future  enjoyments.     To  be  cut  off  from  the  people,  or  to  be 
destroyed  from  among  the  people,  was  the  severest  penalty  that  could 
be  visited  upon  a  Jew,  as  it  immediately  removed  him  from  partici- 
pating in  the  rites  of  his  nation,  severed  him  from  all  his  religious 
privileges,  and  the  benefit  of  the  covenant  between  God  and  his  peo- 
ple, and  made  him  as  a  stranger  and  a  heathen.  Exod.  xxx,  33 ; 
Num.  xv,  31 ;  Lev.  vii,  21.    In  the  passage  in  Deuteronomy  it  is 
said,  "I  will  require  it  of  him."  Deut.  xviii,  19.     That  is,  I  will  hold 
him  responsible — make  him  accountable  for  this  rejection.     The  apos- 
tle thus  impresses  them  with  the  fact,  that  their  rejection  of  this  pro- 
phet, whom  Moses  had  foretold,  could  only  be  at  their  own  peril — 
even  their  excision  from  among  the  children  of  God. 

24.  Yea,  and  all  the  prophets  from  Samuel]  Samuel  was  considered 
the  first  great  prophet  after  Moses.     Divine  communications,  until  his 
day,  were  made  usually  by  angelic  administration,  and  by  the  Urim 
and  Thummim.  Exod.  xxviii,  3;  Num.  xxvii,  21.     Samuel  was  the 
first  after  Moses,  also,  who  predicted  concerning  the  Messiah :  the  two 
are  mentioned  together  in  Psa.  xcix,  6.     The  prophecy  alluded  to  in 
Samuel  is  recorded  in  2  Sam.  vii,  16,  25,  29.     By  ail  the  prophets,  is 
meant  the  prophets  in  general.    As  many  as  have  referred  to  it  have 
agreed  with  each  other  concerning  tliese.  days — the  days  of  the  Messiah. 

25.  Ye  are  the  children  of  the  prophets]  Ye  are  not  only  of  the  same 
nation,  the  literal  descendants,  but  ye  are  their  disciples  and  pupils; 
they  eminently  belong  to  you ;  they  were  inspired  and  taught  for  your 
benefit;  their  writings  now  are  yours — for  your  improvement  and 
direction.     Teachers  are  often  thus  termed  fathers,  and  pupils,  sows. 
Matt,  xii,  27.     And  of  the  covenant  which  God  made .  with  over  fathers] 
They  stood  also  in  the  same  close  relation  to  the  covenant  God  had 
made  with  Abraham  and  Isaac,  and  had  renewed  to  their  fathers,  which 


72  NOTES  ON  THE  ACTS. 

26  Unto  you  first,  God  having  raised  up  his  Son  Jesus,  sent 
him  to  bless  you,  in  turning  away  every  one  of  you  from  his 
iniquities. 

covenant  embraced,  as  its  chief  promise,  the  Messiah.  By  natural 
descent,  this  covenant  was  eminently  theirs ;  they  were  embraced  and 
represented  in  their  fathers  when  God  covenanted  with  them.  Now, 
if  they  rejected  Christ,  how  hopeless  and  helpless  their  situation,  and 
how  great  their  sin  on  account  of  their  peculiar  relation  to  the  Mes- 
siah, and  their  superior  opportunities.  Saying  unto  Abraham]  Here 
the  apostle  recites  a  portion  of  the  covenant,  (see  Gen.  xii,  3,  and 
xxii,  18.)  evidently  referring  to  the  Saviour,  and  as  they  had  been 
taught  to  receive  it. 

26.  Unto  you  jirst]  As  the  immediate  descendants  of  the  fathers,  and 
children  of  the  covenant,  Jesus  is  offered  as  a  Saviour.  Thus  Christ 
sent  his  apostles  first  to  them,  Matt,  x,  5,  6 ;  and  to  the  Jews  was  re- 
pentance first  to  be  preached.  Luke  xxiv,  47.  Having  raised  up]  Not 
referring  to  resurrection  from  the  dead,  but  appointment  to  a  certain 
office.  (See  verse  22.)  As  Moses  had  been  raised  up,  or  appointed 
by  God  as  their  prophet,  so  in  due  time  Christ  was  ordained,  accord- 
ing to  the  promise,  to  be  a  mediator  and  Saviour.  To  bless  you]  To 
fulfill  the  covenant  to  Abraham,  that  you  and  all  the  nations  of  the 
earth  should  be  blessed — made  happy — prospered — saved  spiritually. 
In  turning  away  every  one  of  you  from  his  iniquities]  This  was  the  high- 
est blessing  of  the  covenant.  Political  ascendency  and  temporal  good, 
which  they  were  expecting,  in  their  present  state  would  not  have  been 
a  blessing ;  but  forgiveness  of  sin,  and  a  meetncs-s  for  a  spiritual  and 
eternal  kingdom,  this  indeed  was  worthy  of  their  consideration — this 
was  for  them  if  they  would  have  it.  Every  one  of  you]  Not  necessa- 
rily accomplishing  this,  but  affording  an  opfwrlanity — preparing  the  way, 
so  that  whoever  believed  might  be  saved;  for  it  is  very  evident  that 
the  Saviour  did  not  actually  turn  away  even  one  of  the  Jews  from  their 
iniquities,  only  those  who  received  him  gave  he  power  to  become  the 
sons  of  God ;  while  the  multitude,  with  equal  opportunities,  rejected 
him  and  perished.  We  may  learn,  from  the  address  of  Peter,  that 
the  highest  religious  privileges  will  not  save  us.  It  was  not  enough 
that  the  Jews  were  the  children  of  the  prophets  and  of  the  covenant. 
Sincere  repentance,  and  a  change  of  heart  and  life,  could  alone  save 
them  in  the  great  day  of  the  Son  of  man.  It  is  not  enough  that  Jesus 
has  opened  the  way  of  salvation,  and  offered  forgiveness  to  all  to  in- 
sure our  salvation,  if,  like  the  Jews,  we  reject  Christ  himself  and  his 
gospel.  Unless  we  are  truly  born  of  the  Spirit,  be  converted  and  be- 
come like  little  children,  exhibit  in  our  tempers  and  deportment  the 


NOTES  ON  THE  ACTS.  73 

fruits  of  the  Spirit,  and  continue  faithful  unto  death,  we  cannot  enter 
into  the  eternal  kingdom  of  Christ,  nor  receive  the  crown  of  life. 
Now  is  the  accepted  time ;  behold,  now  is  the  day  of  salvation.  Re- 
pent, believe  on  the  Lord  Jesus  Christ,  and  a  time  of  refreshing  shall 
come  to  thy  heart  from  the  presence  of  the  Lord. 


CHAPTER  IV. 

1.  The  rulers  of  the  Jews  offended  with  Peter's  sermon,  4,  (though  thousands 
of  the  people  were  converted  that  heard  the  word,)  imprison  him  and  John. 
5.  Afterward  Peter  openly  avowing,  upon  his  examination,  that  the  lame  man 
was  healed  by  the  name  of  Jesus,  and  that  by  the  same  Jesus  only  we  can  be 
eternally  saved,  13,  they  command  him  and  John  to  preach  no  more  in  that 
name,  adding  also  threatening ;  23,  whereupon  the  church  betakes  herself  to 
prayer.  31.  And  God,  by  shaking  the  place  where  they  were  assembled,  testi- 
fied that  he  heard  their  prayer,  and  also  baptized  the  church  with  the  gifts  and 
graces  of  the  Holy  Ghost,  so  that  they  loved  each  other  fervently,  and  shared 
their  substance  with  the  needy. 

AND  as  they  spake  unto  the  people,  the  priests,  and  the  cap- 
tain of  the  temple,  and  the  Sadducees  came  upon  them, 

1.  And  as  they  spake]  While  the  apostles  Peter  and  John,  as  related 
in  the  preceding  chapter,  were  publicly  discoursing  concerning  the 
Messiah.  The  priests]  Who  were  ministering  in  the  temple,  and  who 
were  exceedingly  bitter  against  Jesus  Christ,  his  doctrines,  and  his 
disciples.  Some  have  supposed  that  they  were  members  of  the  San- 
hedrim, or  great  council,  from  the  authority  they  exercised  in  arrest- 
ing the  apostles  and  putting  them  in  confinement.  Verse  3.  And  the 
captain  of  the  temple]  Some  commentators  suppose  this  to  have  been 
a  Jewish  officer.  There  was  a  temple  guard  of  priests  and  Levites ; 
the  priests  keeping  watch  in  three  places,  and  the  Levites  in  twenty- 
one.  To  every  one  of  these  watches  there  was  a  chief,  and  over  them 
all  an  experienced  priest  was  placed,  who  was  properly  styled  the 
captain,  or  ruler,  of  the  temple.  In  this  case,  the  priests  referred  to 
were  the  members  of  his  guard,  the  priests  composing  the  different 
watches.  Lightfoot  and  others  suppose  that  reference  is  here  made 
to  a  Roman  military  officer  who  had  charge  of  the  garrison  stationed 
in  the  lofty  tower  of  Antonia,  which  rose  upon  the  wall  between  the 
temple  and  the  city,  and  completely  commanded  the  former.  This 
had  formerly  been  the  residence  of  the  high  priest ;  but  the  Roman 
governor,  in  order  to  control  the  tumultuous  and  licentious  multitudes 
of  Jews,  who,  divided  into  factions,  often  contended  among  them- 
selves in  the  very  courts  of  the  temple,  placed  a  garrison,  under  the 
charge  of  an  officer,  in  this  commanding  fortress,  immediately  con- 


74  NOTES  ON  THE  ACTS. 

2  Being  grieved  that  they  taught  the  people,  and  preached 
through  Jesus  the  resurrection  from  the  dead. 

3  And  they  laid  hands  on  them,  and  put  them  in  hold  unto  the 
next  day ;  for  it  was  now  eventide. 

4  Howbeit,  many  of  them  which  heard  the  word,  believed ; 
and  the  number  of  the  men  was  about  five  thousand. 


nected  with  the  temple,  and  into  which  they  could  immediately  rush 
upon  the  slightest  disturbance.  And  the  Sadducees]  ( See  Longking's 
Notes,  vol.  i,  p.  166;  vol.  ii,  pp.  320,  340;  vol.  iv,  p.  97.)  The  Sad- 
ducees  were  enraged  because  the  apostles  taught  the  doctrine  of  a 
resurrection  from  the  dead,  which  they  denied,  and  because  they  rested 
their  belief  upon  the  resurrection  of  Jesus,  whom  they  asserted  to  be 
an  impostor.  If  he  had  indeed  arisen,  then  h#d  they,  in  connection 
with  the  priests  and  rulers,  slain  the  Just  and  Holy  One.  Alike  irri- 
tated by  the  stings  of  conscience,  their  fears,  and  their  passions,  they 
make  a  common  cause,  and  determine  to  silence  the  apostles  who  are 
thus  boldly  preaching  Jesus  and  the  resurrection.  Came  upon  them] 
The  word  contains  an  idea  of  suddenness  and  violence.  They  rushed 
violently  upon  them. 

2.  Being  grieved]  Being  vexed,  indignant,  enraged,  rather  than  sor- 
rowful.    That  they  taught  the  people]  They  were  vexed  that  these  un- 
learned Galileans,  who  were  not  priests,  or  regularly  constituted 
teachers,  should  presume  to  take  their  place,  and  instruct  the  people. 
They  were  also  incensed  at  the  idea  of  their  obtaining  the  good-will 
of  the  multitude,  and  their  belief  in  the  views  that  the  apostles  held 
and  taught.     And  preached,  through  Jesus,  the  resurrection  from  the  dead] 
And  here  the  priests  united  with  the  infidel  Sadducees ;  for  although 
they  admitted  that  the  dead  would  hereafter  rise  again,  yet  they  would 
not  admit  that  Christ  had  risen,  and  thus  demonstrated  the  fact  of  a 
resurrection ;  for  if  they  did,  in  the  first  place  it  would  make  them 
liars,  for  they  had  circulated  the  falsehood  that  the  disciples  had  stolen 
away  Jesus  by  night  from  the  tomb,  and  it  would  have  convicted  them 
of  the  fearful  guilt  of  being  the  murderers  of  the  Messiah ; — the  fact 
of  his  resurrection  and  ascension  at  once  establishing  his  Messiahship. 

3.  And  they  laid  hands  on  them]  Took  them  forcibly.    Put  them  in 
hold]  Put  them  in  prison,  or  in  the  custody  of  certain  persons.    Even- 
tide} Tide  was  formerly  added  to  certain  words  to  express  time,  or 
season.     It  was  now  evening.    It  was  three  o'clock,  P.  M.,  when  Peter 
and  John  went  up  to  the  temple,  and  the  apostles  had  been  engaged 
some  time  in  teaching. 

4.  Howbeit]  Nevertheless.  Notwithstanding  this  attack  of  the  priests, 
and  the  straits  into  which  the  apostles  were  drawn  on  account  of  their 


NOTES  ON  THE  ACTS.  75 

5  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and 
elders,  and  scribes, 

6  And  Annas  the  high  priest,  and  Caiaphas,  and  John,  and 
Alexander,  and  as  many  as  were  of  the  kindred  of  the  high 
priest,  were  gathered  together  at  Jerusalem. 

faith  in  Christ,  many  that  heard  believed  and  were  converted.  Per- 
secution lias  never  injured,  but,  on  the  contrary,  has  rather  served  to 
build  up,  Christ's  church.  The  blood  of  the  martyrs  has  always  been 
the  seed  of  the  church.  Which  heard  the  word]  The  address  of  Peter. 
And  the  number  of  the  men  was  about  Jive  thousand]  The  term  men  is  here 
used,  as  it  often  is  in  the  Scriptures,  without  reference  to  sex,  and 
means  persons.  Luke  xi,  31 ;  Rom.  iv,  8.  The  number  five  thousand 
is  generally  supposed  to  embrace  those  who  were  converted  on  the 
day  of  Pentecost  and  the  church  existing  before  that,  as  well  as  those 
who  had  believed  since  that  period.  The  words,  without  injustice 
to  the  original,  may  be  translated,  "  the  number — was  become  "  five 
thousand. 

5.  And  it  came  to  pass]  It  happened.     Their  rulers]  The  chief  men 
among  them — members  of  the  Sanhedrim.     (See  Longking's  Notes, 
vol.  ii,  p.  26 ;  vol.  iv,  p.  68.)     Elders]  The  more  aged  and  experienced, 
whose  years,  gravity,  and  high  rank,  had  procured  for  them  a  seat  in 
the  council.     Scribes]    Their  chief  business  was  transcribing  and 
teaching  the  Scriptures  in  the  temple  and  synagogues.     They  were 
much  respected  on  account  of  their  employment,  and  would,  there- 
fore, be  peculiarly  eligible  to  a  seat  in  the  Sanhedrim. 

6.  And  Annas  the  high  priest]  Annas  was  not,  in  fact,  the  presiding 
high  priest  at  this  time,  but  having,  for  a  number  of  years,  held  this 
office,  and  it  now  being  in  the  hands  of  his  son-in-law,  he  was  honored 
with  the  title  as  long  as  he  lived.     Thus  we  sometimes  speak  of  one 
who  has  been  president,  but  is  not  now  in  office ;  as  President  Van 
Buren,  &c.    "  He  lived,"  says  Dr.  Clarke,  "  to  see  five  of  his  sons 
succeed  him  to  this  office."     He  is  the  same  person  as  Ananus,  men- 
tioned by  Josephiis.     Caiaphas]  Was  the  son-in-law  of  Annas,  and 
was  the  existing  high  priest ;  and  because  Annas  was  still  admitted 
to  the  council,  and,  on  account  of  years,  experience,  and  power,  shared 
the  honors  of  the  office,  they  are  both  sometimes  styled  high  priests ; 
a«,  in  the  Gospel  of  St.  Luke,  it  is  stated  that  Annas  and  Caiaphas 
were  high  priests  when  John  began  to  preach  in  the  wilderness.  Luke 
iii,  2.    Annas,  as  well  as  Caiaphas,  took  part  in  the  condemnation 
and. death  of  Christ.  John  xviii,  13.    And  John  and  Alexander]  Com- 
mentators have  offered  different  opinions  concerning  these  men,  sup- 
posing that  they  recognize  the  same  persons  in  the  Talmud  and  in 


76  NOTES  ON  THE  ACTS. 

7  And  when  they  had  set  them  in  the  midst,  they  asked,  By 
what  power,  or  by  what  name  have  ye  done  this  ? 

the  pages  of  Josephus ;  but,  as  the  names  are  both  very  common 
among  the  Jews,  these  opinions  must  be  very  uncertain.  They  were 
undoubtedly  among  the  first  Jews  in  wealth,  reputation,  and  power, 
and  exercised  more  or  less  control,  from  their  importance,  over  the 
decisions  of  the  Sanhedrim.  And  as  many  as  were  of  the  kindred  of 
the  high  priest]  This  may  refer  to  the  members  of  the  families  of  Caia- 
phas  and  Annas ;  or,  as  it  may  be  rendered,  of  the  race  of  the  high 
priests.  It  may  denote  the  heads  of  the  twenty-four  sacerdotal  classes, 
or  the  kindred  of  those  who  had  lately  held  the  office  of  high  priest. 
These  were  to  be  the  judges  of  these  humble  fishermen.  What  an 
array  of  power,  honor,  wealth,  and  office !  If  Christianity  had  been 
an  imposition,  could  it  have  stood  before  such  a  tribunal  ?  If  the 
apostles  had  not  had  more  than  human  courage  and  wisdom  vouch- 
safed to  them,  would  they  not  have  turned  pale  before  such  an  array  ? 
Could  the  uneducated  Peter,  unassisted,  have  spoken  such  a  clear, 
noble,  triumphant,  and  skillful  justification  1  Christ  gave  him,  in  that 
same  hour,  when  he  stood  before  this  august  human  tribunal,  what  he 
should  speak,  according  to  his  promise. 

7.  And  when  they  had  set  them  in  the  midst]  The  council  sat  in  a 
semicircle,  the  president  in  the  centre  of  the  half  circle,  and  the 
accused  stood  before  him  in  the  centre  of  the  area  formed  by  their 
seats.  Here,  with  all  the  eyes  of  the  seventy-two  councilors  and  of 
the  powerful  visitors  fixed  upon  them,  were  placed  the  apostles.  By 
what  power,  or  by  what  name  have  ye  done  this?]  It  is  possible  by  this 
question  they  intended  to  overawe  and  intimidate  the  apostles,  as 
much  as  to  say,  By  what  authority  are  you  found  teaching  in  the 
temple  ?  In  the  name  of  whom,  and  aided  by  what  evil  spirit,  have 
you  performed  this  magical  work?  What  account  have  you  to  give 
of  yourself  for  thus  encroaching  upon  the  established  order  and  rule, 
instructing  the  people  without  the  permission  of  the  council  ?  Was 
this  accomplished  by  a  lawful  or  unlawful  power,  in  a  permitted  or 
forbidden  name  ?  It  is  worthy  of  notice  that  they  do  not  question 
the  fact  of  the  miracle.  How  could  they?  The  lame  man,  now 
healed,  was  an  invincible  confirmation  of  this.  How  eagerly,  if 
there  had  been  the  least  possible  opportunity  of  proving  an  impo- 
sition, would  they  have  seized  upon  it !  But  they  admit  the  fact  of 
the  cure ;  and,  as  in  the  miracle  of  our  Saviour,  seek  to  attribute  it 
to  the  power  of  the  devil.  The  Jews  believed  that  cures  were 
wrought  by  human,  divine,  angelic,  or  diabolic  agency.  They  believed 
that  by  charms,  exorcisms,  and  Satanic  influence,  wonders  and  miracles 


NOTES  ON  THE  ACTS.  77 

might  be  performed ;  but  these  were  forbidden  by  their  law :  and 
those  guilty  of  resorting  to  such  means  were  liable  to  condemnation 
and  punishment  by  the  Sanhedrim.  By  such  an  accusation  they 
might  hope  to  destroy  the  apostles,  and  crush  the  new  church  in  its 
infancy ;  cut  them  off  as  exorcists,  witches,  or  persons  having  com- 
munion with  the  devil.  The  editor  of  the  Pictorial  Bible  has  an 
interesting  note  upon  this  passage,  which,  though  somewhat  lengthy, 
we  copy  as  an  illustration  of  several  similar  passages  of  Scripture : — 
"  There  were  certain  names,  by  pronouncing  which,  or  by  invoking 
the  power  of  those  to  whom  they  belonged,  they  believed  that  strange 
things  might  be  effected.  The  first  of  these  names,  and  too  sacred 
to  be  pronounced  or  employed  for  any  such  purpose,  was  the  Shem- 
hamphorash,  or  ineffable  name  of  God,  as  the  Jews  call  the  name 
Jehovah.  By  the  true  pronunciation  of  this,  it  was  held  that  any 
wonders  might  be  effected ;  and  it  is  a  fact,  that  it  has  been  the 
common  account  of  the  Jews  that  our  Lord's  miracles  were  effected 
by  his  having  acquired  the  knowledge  of  this  unutterable  name. 
Their  story  is,  that  the  name  was  found  by  David,  engraven  on  a 
stone,  when  digging  the  foundations  of  the  temple,  and  that  he  de- 
posited it  in  the  sanctuary ;  and  lest  curious  young  men  should  learn 
this  name,  and  bring  devastation  upon  the  world,  by  the  miracles  it 
would  enable  them  to  perform,  the  wise  men  of  the  time  made,  by 
magical  arts,  two  brazen  lions,  which  they  stationed  before  the  en- 
trance of  the  holy  of  holies,  on  each  side ;  so  that  if  any  one  entered 
the  sacred  place,  and  learned  the  ineffable  name,  the  lions  roared  at 
him  so  fiercely,  when  he  went  forth,  that,  in  his  fright,  he  entirely 
forgot  it.  But  they  say  that  Jesus,  by  magical  arts  and  incantations, 
entered  the  sanctuary,  undiscovered  by  the  priests,  saw  the  sacred 
name,  copied  it  on  parchment,  which,  having  made  an  incision  in 
his  body,  he  slipped  under  his  skin.  The  roaring  of  the  lions,  when 
he  came  out,  caused  him  to  forget  the  name ;  but  the  parchment, 
under  his  skin,  enabled  him  to  recover  it,  and  thenceforward  to  re- 
fresh his  memory  when  needful ;  and  by  the  power  of  this  name  it 
was  that  all  his  miracles  were  performed.  Such  is  the  account  given 
in  the  '  Sepker  Toldoth  Jeshu,'1  or  '  Book  of  the  Generation  of  Jesus ;' 
a  spurious  narrative  of  Jewish  fabrication,  from  which  the  Jews  have, 
for  ages,  received  their  impressions  concerning  the  life  and  character 
of  Jesus  Christ.  This  stupid  story  requires  no  contradiction ;  and 
we  have  adduced  it  not  only  for  the  illustration  which  it  offers  to  the 
present  text,  but  on  account  of  the  very  valuable  intimation  which  it 
conveys,  that  the  Jews  found  it  hopeless  to  attempt  to  dispute  the 
reality  of  our  Lord's  miracles,  and  therefore  resorted  to  the  absurd 
way  of  accounting  for  the  power  by  which  he  was  enabled  to  per- 


78  NOTES  ON  THE  ACTS. 

8  Then  Peter,  filled  with  the  Holy  Ghost,  said  unto  them,  Ye 
1  ulers  of  the  people,  and  elders  of  Israel, 

9  If  we  this  day  be  examined  of  the  good  deed  done  to  the 
impotent  man,  by  what  means  he  is  made  whole  ; 

form  them.  But  it  was  also  believed  that  other  names  had  healing 
or  miraculous  power,  although  vastly  inferior  to  that  of  the  Tetra- 
grammaton.  Hence,  Josephus  describes  the  Jews  as  working  cures 
by  invoking  the  name  of  Solomon ;  and  states  that  the  Essenes  pre- 
served the  names  of  angels ;  by  which  we  may  readily  believe  them 
to  have  expected  to  cure  diseases  and  work  miracles.  It  is  also 
worthy  of  note,  that  after  the  apostles  had  established  the  power  of 
the  name  of  Jesus,  the  seven  sons  of  one  Sceva,  acting  011  the  com- 
mon opinion  as  to  the  influence  of  names,  pretended  to  cure  a  pos 
sessed  person  by  invoking  tlte  name  of  Jesus,  whom  Paul  preached 
Acts  xix,  13." 

8.  Filled  with  the  Holy  Ghost]  As  on  the  day  of  Pentecost.     En 
dowed,  and  directed  by  that  Spirit  that  guides  into  all  truth.     In 
Matt,  x,  19,  20,  where  the  Saviour  promises  to  be  their  wisdom 
when  they  are  brought  before  kings  and  governors,  he  adds, ''  For  it 
is  not  ye  that  speak,  but  the  Spirit  of  your  Father  that  speaketh  in  you." 
Now  was  this  promise  eminently  fulfilled.    What  a  visible  exhibition 
of  the  power  and  presence  of  the  Holy  Ghost  is  given  in  the  humble 
boldness,  and  the  extraordinary  clearness  and  power  of  these  un- 
learned, ignorant,  and  naturally  timid  men,  on  this  trying  occasion ! 
Ye  rulers  of  the  people,  and  elders  of  Israel]   The  apostle  again  gives  an 
example  of  respect  and  Christian  courtesy  toward  those  in  authority, 
however  cruel  and  unjust  their  spirit  may  be.     It  is  better  to  suffer 
than  to  do  wrong.     Notice  how  willing  Peter  is  now,  in  the  most 
public  place  in  Jerusalem,  and  before  the  most  august  assembly  of 
the  nation,  to  acknowledge  Christ  and  defend  his  gospel.     When 
Jesus  stood  accused  before  this  same  assembly,  lie  had  basely  denied 
his  Master.     Grace  has  now  triumphed — the  cowardly,  sinful  nature, 
has  been  destroyed.     Perfect  love  for  his  Master  has  cast  out  all 
fear;  and  now  he  delights  to  exhibit  the  sincerity  of  his  penitence 
for  his  former  conduct  by  boldly  testifying  for  Christ  before  the 
rulers  of  his  people.     We  should  ever  be  ready,  in  all  companies,  at 
all  suitable  times,  to  give  to  every  man  that  asketh  us,  a  reason  of  the  hop^ 
that  is  in  us,  with  meekness  and  fear,  as  the  same  apostle  directs  in 
1  Peter  iii,  15. 

9.  If  we  this  day  be  examined]  "  Since  we  are  called  to  examination 
this  day."     Good  deed]  The  miracle  of  mercy,  a  most  benevolent  act, 
and  one  that  an  evil  spirit  would  not  be  likely  to  perform.    Impotent 


NOTES  ON  THE  ACTS.  79 

10  Be  it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ  of  Nazareth,  whom  ye  cruci- 
fied, whom  God  raised  from  the  dead,  even  by  him  doth  this 
man  stand  here  before  you  whole. 

11  This  is  the  stone  which  was  set  at  naught  of  you  builders, 
which  is  become  the  head  of  the  corner. 


man]  Lame,  powerless.  By  what  means  he  is  made  whole]  As  if  he 
had  said,  If  this  is  really  a  question  with  you,  and  you  sincerely  de- 
sire to  know,  as  you  have  asked,  by  what  power  or  name  the  cure 
was  accomplished,  then  listen  to  a  direct  answer.  Be  it  known  unto 
you]  Hear  the  answer.  Peter  does  not  waver,  or  equivocate,  does 
not  attempt  to  justify  his  course  by  any  excuse,  or  prepare  their 
minds  by  a  long  introduction  to  receive  an  unwelcome  truth.  He 
came  immediately  to  the  point.  Be  assured  of  this,  &c. 

10.  By  the  name  of  Jesus  Christ  of  Nazareth]  By  the  authority  and 
power  of  Jesus  Christ.     Peter  disclaimed  all  power  of  his  own  in  the 
miracle.    He  also  boldly  declared  the  Messiahship  of  Jesus,  in  the 
title  Christ,  and  the  more  so  as  this  miracle  demonstrated  his  right 
to  it.     Of  Nazareth}  His  name  of  disrepute,  by  which  he  was  most 
generally  known.    Humble  and  bold,  indeed,  was  the  apostle,  and 
not  ashamed  to  acknowledge  him,  of  whom  his  judges  would  na- 
turally ask,  "  Can  any  good  thing  come  out  of  Nazareth  ?"  and  whom 
they  crucified.    As  a  council,  they  had  condemned  to  death,  and 
instigated  the  multitude  to  demand  his  crucifixion  of  Pilate.     How 
must  their  consciences  have  stung  them  upon  this  awful,  because 
true,  charge !     Whom  God  raised  from  the  dead]  On  every  occasion 
the  apostles  allude  to  this  great  fact — the  resurrection  of  Jesus,  as 
this  confirmed  his  divine  mission.     Why  did  not  the  rulers  rebut 
this  assertion  of  the  apostle,  by  their  story  of  the  theft  of  his  body, 
if  they  believed  this  to  have  been  the  truth  1    Doth  this  man  stand 
before  you  whole}  The  healed  man  is  there,  still  cleaving  to  his  friends, 
and  hastens  in  the  morning  to  their  trial.     He  confronts  the  council, 
a  standing  and  unanswerable  argument  in  favor  of  the  truth  and 
piety  of  the  apostles. 

11.  This  is  the  stone]    This  crucified   and  risen   Saviour.     The 
apostle  applies  to  Christ  a  prophetic  passage  from  the  Psalms  of 
David,  which  they,  in  their  rejection  and  crucifixion  of  Christ,  had 
fulfilled,  Psa.  cxviii,  22 :  "  The  stone  which  the  builders  refused  is 
become  the  head  stone  of  the  corner."     This  quotation  our  Lord 
also  applied  to  himself,  when  addressing  the  chief  priests  and  scribes, 
a  short  time  before  he  was  betrayed  into  their  hands.  Matt,  xxi,  42. 
They  who  esteemed  themselves  the  defenders  and  supervisors  of  the 


80  -      NOTES  ON  THE  ACTS. 

12  Neither  is  there  salvation  in  any  other:  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we  must 
be  saved. 

13  Now,  when  they  saw  the  boldness  of  Peter  and  John,  and 

church,  and  who,  as  builders,  should  have  been  acquainted  with  the 
quality  of  the  material  most  suitable  for  embellishing  and  sustaining 
the  great  spiritual  edifice,  had  overlooked  and  despised  a  stone,  of 
inestimable  value,  and  capable  of  reflecting  glory  over  the  whole  edi- 
fice ;  yet  God,  in  his  government  and  providence,  has  overruled  this 
very  rejection  in  such  a  manner  as  to  make  the  rejected  stone  the 
chief  corner-stone,  filling  the  most  conspicuous  and  important  place. 
This  had  been  also  foretold  in  Isa.  xxviii,  16 :"  Behold,  I  lay  in  Sion 
a  chief  corner-stone,  elect,  and  precious,"  which  Peter  quotes  in  his 
epistle.  1  Peter  ii,  6.  Though  the  head  men  of  the  Jewish  church 
rejected  Christ,  yet,  by  his  death,  he  became  the  corner-stone  of  the 
spiritual  temple;  and  to  all  that  believe,  rest  as  living  stones  upon 
him,  the  corner-stone,  he  is  indeed  precious,  as  the  apostle  asserts. 

1 2.  Neither  is  there  salvation  in  any  other]  In  a  beautiful  manner  the 
apostle  changes  his  discourse  from  the  immediate  theme  to  one  still 
more  important,  from  the  healing  of  the  lame  man  to  the  salvation 
of  the  soul.     There  is  no  bodily  or  spiritual  healing  in  any  other 
name,  power,  or  person.    For  there  is  none  other  name]  There  is  no 
other  means  of  salvation.    As  if  he  had  said,  the  very  virtue  of  the 
Mosaic  law  depended  upon  its  connection  with  the  Messiah.    All 
who  had  been  saved,  had,  through  the  shadows  of  good  tilings  to 
come,  seen,  rejoiced,  and  trusted  in.  the  Lamb  of  God  slain  from  the 
foundation  of  the  world,  in  the  divine  plan  of  salvation  Through  a 
promised  Messiah,  and  henceforth  none  could  be  saved  but  by  fhith 
in  him,  as  having  accomplished  his  work,  and  as  now  sitting  at  the 
right  hand  of  power.     Thus  did  our  Lord  in  his  teachings  when 
upon  earth,  from  ordinary  and  common  occurrences,  take  occasion 
to  announce  and  illustrate  the  most  important  truths — as  with  the 
woman  of  Samaria,  from  the  lack  of  bread  among  his  disciples,  from 
the  lilies  of  the  field — so  now  from  the  healing  of  the  cripple,  the 
apostle,  moved  by  the  Holy  Ghost,  finds  occasion  to  prea«-h  i 
ance  and  the  remission  of  sins  through  faith  in  a  crucified  Saviour. 
Reader,  hast  thou  felt  this  solemn  truth,  that  there  is  none  other 
name  under  heaven  whereby  we  must  be  saved  1  or  art  thou  trusting 
in  dead  works,  cold  morality,  or  presuming  upon  mercy  when  thou 
dost,  in  thy  life  and  affections,  reject  the  only  Saviour  t 

13.  Now  when  they  saw  the  boldness  of  Peter  and  John]  "  The  freedom 
or  boldness  of  speech."    Their  peculiar  self-possession,  as  if  they 


NOTES  ON  THE  ACTS.  81 

perceived  that  they  were  unlearned  and  ignorant  men,  they 
marveled ;  and  they  took  knowledge  of  them,  that  they  had 
been  with  Jesus. 

14  And  beholding  the  man  which  was  healed  standing  with 
them,  they  could  say  nothing  against  it. 

15  But  when  they  had  commanded  them  to  go  aside  out  of  the 
council,  they  conferred  among  themselves, 

really  believed,  and  had  implicit  confidence  in  what  they  stated,  their 
calm  and  solemn  demeanor,  so  unusual  in  persons  of  ordinary  ad- 
vantages and  unused  to  addressing  public  assemblies.  The  judges 
were  fairly  awed  by  their  prisoner.  Perceived  that  they  were  unlearned 
and  iynorant  men]  "  Having  perceived  "  or  "  learned  "  that  they  were 
wilettered  men ;  that  is,  they  had  not  been  educated  in  the  rabbinical 
schools,  and  had  not  learned  the  glosses  and  traditions  upon  the 
Scriptures  that  the  Jews  considered  the  most  valuable  knowledge ; 
and  also  that  they  were  private  persons,  for  this  is  the  sense  of  the  word 
translated  ignorant — were  men  who  had  been  engaged  in  laborious 
occupations,  not  scribes  or  lawyers,  and,  therefore,  not  accustomed  to 
speaking.  Men  are  not  always  the  best  learned  who  have  been  edu- 
cated in  the  schools — some  unlettered,  private  men,  have  been  emi- 
nently wise  unto  salvation,  and  preached  with  power  sent  down  from 
on  high.  1  Cor.  i,  26,  29.  They  mart-eled]  Wondered — were  sur- 
prized— it  was  so  unusual — almost  miraculous.  And  they  took  know- 
ledge ofthnn]  It  may  have  been  by  the  similarity  of  their  appearance 
and  address  to  Christ  when  lie  stood  before  the  same  tribunal.  They 
now  manifested  the  spirit  of  Christ — the  same  meekness  and  respect 
for  oflioe,  the  same  uncommon  command  over  their  passions,  the  same 
bold,  simple,  clear  discourse;  for  the  apostles,  like  their  Master, 
s-/>nk<'.  with  authority,  and  not  as  the  scribes.  The  passage  may  mean, 
that  they  recollected  that  they  had  been  with  Jesus,  or  obtained  evi- 
driicc',  by  some  means,  that  the  accused  had  been  the  disciples  of 
him  whom  they  had  crucified  before  his  death. 

14.  Standing  with  them]  As  it  may  be  translated,  "  Standing  on  his 
feet" — no  longer  a  cripple.     Could  say  nothing  against  it]  The  fact  was 
too  stubborn.     They  had  known  the  man.     Here  he  was  before  their 
eyes,  a  healed  man.     No  falsehood,  as  in  the  case  of  Christ's  resur- 
rection, could  cover  their  base  retreat  from  the  evident  truth  now. 
Still  they  were  unwilling — so  depraved,  so  blind  is  the  heart,  loving 
darkness  rather  than  light,  that  they  rejected  the  evidence  of  their 
own  senses. 

15.  When  they  had  commanded  them  to  go  aside  out  of  the  council]  Their 
examination  was  ended,  and  they  were  dismissed  from  attendance, 
that  the  council  might  consider  their  defense,  learn  the  general  opi- 

6 


82  NOTES  ON  THE  ACTS. 

16  Saying,  What  shall  we  do  to  these  men  ?  for  that  indeed 
a  notable  miracle  hath  been  done  by  them  is  manifest  to  all 
them  that  dwell  in  Jerusalem,  and  we  cannot  deny  it. 

17  But  that  it  spread  no  further  among  the  people,  let  us 
straitly  threaten  them,  that  they  speak  henceforth  to  no  man  in 
this  name. 

18  And  they  called  them,  and  commanded  them  not  to  speak 
at  all,  nor  teach  in  the  name  of  Jesus. 

19  But  Peter  and  John  answered  and  said  unto  them,  Whe- 
ther it  be  right  in  the  sight  of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye. 

nion,  and  act  in  concert.    This  was  customary,  and  no  insult  to  the 
apostles. 

1 6.  A  notable  miracle]  An  astonishing  miracle,  the  fame  of  which  is 
far  spread,  and  which  cannot  be  denied. 

17.  But  that  it  spread  no  further  among  the  people]  That  the  knowledge 
of  it  be  no  more  widely  circulated,  and  thus  bring  credit  to  the  apos- 
tles ;  and  induce  the  multitude,  more  than  one  thousand  of  whom, 
through  the  influence  of  this  miracle,  had  already  been  converted,  to 
believe  in  the  crucified  Jesus.     Straitly  threaten  them]  Original,  Threat- 
en them  with  a  threat — with  severe  punishment.     In  this  name]  In  the 
name  of  Jesus  of  Nazareth.     This  was  the  greatest  cause  of  vexation 
and  fear  to  the  council.     This  Jesus  they  had  condemned,  and  he 
could  now  only  be  esteemed  a  prophet  at  their  expense.     If  Jesus 
was  the  Messiah,  they  had  been  his  bitter  persecutors  and  murderers. 
They  could  not  answer  the  apostle's  argument,  and  they  were  too  far 
blinded  by  pride  and  sin  to  follow  their  convictions  of  truth.     They 
dared  not  inflict  punishment  upon  men  whose  greatest  crime  had  been 
an  act  of  benevolence ;  it  only  remained  for  them  to  command  their 
silence  for  the  future,  and  destroy,  as  far  as  possible,  the  impression 
already  made  upon  the  public  mind.     How  impossible  to  shut  up  the 
influence  of  the  gospel  of  Christ !     Dungeon  bolts  and  bars  have  been 
in  vain  called  into  requisition  for  this  purpose.     When  the  all-power- 
ful Saviour  opens  the  door  for  the  spread  of  his  word,  what  human 
power  can  close  it ! 

18.  And  they  called  them,  &c.]  This  was  the  sentence  :  The  apostles 
were  not  to  preach  Jesus  and  his  resurrection  any  more — not  to  use 
his  name  in  working  miracles,  or  make  any  reference  to  his  Messiah- 
ship. 

19.  Whether  it  be  right  in  the  sight  of  God,  &c.]  There  is  something 
peculiarly  commanding  and  admirable  in  this  response  of  the  apostles. 
There  is  no  wavering  or  hesitation,  no  consultation  among  them- 
selves, no  trembling  fear  of  the  threat,  and,  at  the  same  time,  no  lack 


NOTES  ON  THE  ACTS.  83 

20  For  we  cannot  but  speak  the  things  which  we  have  seen 
and  heard. 

21  So,  when  they  had  further  threatened  them,  they  let  them 
go,  finding  nothing  how  they  might  punish  them,  because  of  the 
people :  for  all  men  glorified  God  for  that  which  was  done. 

of  respect  in  their  address.  Trusting  in  the  justice  of  their  cause, 
convinced  that  they  had  the  consciences  of  their  judges  upon  their  side, 
whatever  might  be  their  decision,  they  calmly,  and  with  the  utmost 
dignity,  proposed  the  question,  giving  their  accusers  the  choice  of 
either  horn  of  a  painful  dilemma, — to  resist  the  evident  will  of  God, 
or  still  to  permit  them  to  teach.  If  their  doctrine  had  not  been  of 
God,  signs  and  wonders  like  these  would  not  have  followed.  Judge 
ye]  Decide  this  question,  say  the  apostles,  whether  it  be  right  in  the 
sight  of  God  1  He  appeals  to  a  higher  tribunal — carries  the  case  up 
to  that  throne  where  all  the  wrong  decisions  of  earthly  judicatures 
will  be  reversed — to  hearken  unto  you  more  than  unto  God. 

20.  We  cannot  but  speak,  &c.]  That  is,  consistently  with  our  duty  to 
God,  "  We  cannot  bring  ourselves  to  do  it."    Their  evidence  of  Christ's 
Messiahship  was  undoubted.     They  had  seen  his  miracles — they  heard 
the  voice  from  heaven.     They  could  not  disbelieve,  if  they  would, 
their  own  senses.     Their  Master,  also,  had  sent  them  forth  for  this 
express  purpose — to  disciple  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.    "  A  necessity 
was  laid  upon  them,"  as  in  the  case  of  St.  Paul,  1  Cor.  ix,  16 ;  and  a 
uv  was  upon  them  if  they  preached  not  the  gospel. 

21.  Further  threatened  them]  This  noble  appeal  produced  but  little 
effect  upon  these  iniquitous  judges,  further  than  to  show  the  weakness 
and  wickedness  of  their  course ;  and,  as  any  rational  answer  was  out 
of  the  question,  they  resort  to  the  final  argument  of  tyrants  and  per- 
secutors—add other  threats  to  the  preceding.    Finding  nothing  Iww 
they  might  punish  them]  How  gladly  would  they  have  discovered  the 
slightest  cause  for  administering  a  severe  penalty !     But  what  had 
they  done  ?     Healed  a  cripple.     Could  they  be  punished  for  this  ? 
Because  of  the  people}  The  people  were  convinced.     They  had  not  the 
pride  of  office  or  character  to  hinder  the  operation  of  convicting  grace, 
that  now  veiled  the  eyes  of  the  council.     They  saw  the  hand  of  God 
was  with  the  apostles,  and  they  would  have  resisted  any  attempt  to 
punish  them,  on  the  part  of  the  rulers,  for  such  a  glorious  act.    All 
men]  The  great  mass — those  who  had  come  to  the  knowledge  of  the 
transaction.     Glorified  God  for  that  which  ivas  done]  For  it  had  not 
been  done  in  the  apostles'  name.     It  was  a  divine  work,  and  they 
praised  the  almighty  grace  that  had  accomplished  such  a  notable  cure 


84  NOTES  ON  THE  ACTS. 

22  For  the  man  was  above   forty  years  old  on  whom  this 
miracle  of  healing  was  showed. 

23  And  being  let  go,  they  went  to  their  own  company,  and 
reported  all  that  the  chief  priests  and  elders  had  said  unto 
them. 

24  And  when  they  heard  that,  they  lifted  up  their  voice  to 
God  with  one  accord,  and  said,  Lord,  thou  art  God,  which  hast 
made  heaven,  and  earth,  and  the  sea,  and  all  that  in  them  is ; 

25  Who,   by   the   mouth   of  thy   servant   David,    hast   said, 
Why   did   the   heathen   rage,   and   the    people   imagine   vain 
things  ? 

by  man.    It  was  an  evidence  that  God  was  with  them,  and  they 
rejoiced  in  this. 

22.  Above  forty  years  old]  Thus  confirming  the  miracle,  and  making 
it  the  more  remarkable.    During  all  this  period  he  had  been  a  help- 
less, well-known  object  of  pity  and  charity,  and  there  was  no  cure  for 
him  save  by  the  means  of  a  miracle. 

23.  Went  to  their  own  company]  The  company  of  Christians,  who 
had  formed  an  association  together,  meeting  daily  for  prayer  and 
spiritual  improvement.  Acts  ii,  44, 45.     Undoubtedly  they  continued 
in  earnest  supplication  during  the  arrest  of  the  apostles,  and  they 
were  probably  thus  engaged  when  Peter  and  John  returned.     Report- 
ed] Related. 

24.  Lifted  up  their  voice  to  God  u'ith  one  accord]  Prayed  unitedly,  all 
joining  with  their  hearts  in  the  prayer  vocally  offered  by  one  of  their 
number.     Bishop  Jc-bb  remarks  upon  this  prayer.  "That  this  iioHe. 
supplicatory  hymn,  poured  forth  at  once  by  the  whole  Christian  peo- 
ple, under  the  immediate  influence  of  the  Holy  Spirit,  is  worth  v  of 
that  inspiration  from  whence  it  flows.''     Ijurd.  thou  art  (!(»l,  &c.]  A 
sublime  periphrasis  for  the  Lord  of  the  unia-rse.     Thou  art  the  univer- 
sal sovereign,  having  unlimited  power.     Against  thce.  all  the  efforts 
of  wic-kcd  men  are  as  nothing.     Thy  will  must  be  done.     Thy  pur- 
poses cannot  be  broken.     Thou,  who  art  the  Creator  of  all  things, 
canst  control  all  things.     How  soothing  this  thought  to  the  hearts  of 
the  despised  and  persecuted  disciples ! 

25.  Who,  by  the  mouth  of  thy  servant  David,  hast  said]   Here  is  a 
divine  attestation  of  the  inspiration  of  the  Psalms  of  David,  and  an 
inspired  comment  upon  the  second  Psalm,  a  portion  of  which  is 
quoted,  and  which  is  peculiarly  fulfilled,  as  a  prophecy,  in  this  junc- 
tion of  the  church,  it  foretelling  the  ineffectual  attempts  of  powerful 
enemies  against  Christ  and  his  church,  and  their  utter  confusion. 
Heathen]  Nations  not  Jews.     /•"•./']  Nearly  similar  in  meaning — a 
parallelism.     Rage]  Violent  h  oppose.    Imagine  vain  tilings]  Hope  for 


NOTES  ON  THE  ACTS.  85 

26  The  kings  of  the  earth  stood  up,  and  the  rulers  were  ga- 
thered together  against  the  Lord,  and  against  his  Christ. 

27  For  of  a  truth  against  thy  holy  child  Jesus,  whom  thou  hast 
anointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  people  of  Israel,  were  gathered  together, 

28  For  to  do  whatsoever  thy  hand  and  thy  counsel  determined 
before  to  be  done. 


what  is  impossible — to  destroy  Christ — to  accomplish  their  purpose 
against  the  will  of  God. 

26.  Kings  of  the  earth]    This  and  the  term  ruler  have  nearly  the 
same  signification — the  powerful ;  those  in  high  places.     Thus  it  had 
been  in  the  death  of  Christ ;  the  highest  in  the  nation  had  appeared 
against  him.     Soon,  kings  literally  woiild  become  their  persecutors. 
Stood  up]  "  Stood  side  by  side  for  mutual  help  " — banded  themselves 
together.   Gathered  together]  Consulted  together.  Against  the  Lord,  and 
against  his  Christ]    It  is  rendered  in  the  Psalm,  "and  against  his 
Anointed"  which  is  the  proper  translation ;  the  term  signifying  the 
office  of  our  Saviour,  for  which  he  was  set  apart  as  the  Lord's  anoint- 
ed, commissioned  and  anointed  with  the  holy  unction  to  be  a  prophet, 
priest,  and  king.     Thus  the  enemies  of  Christ  were  the  enemies  of 
God. 

27.  Now  the  disciples,  having  repeated  the  prophecy,  remark  in 
praise  to  God,  upon  its  fulfillment,  For  of  a  truth]  Truly.     Thy  holy 
diild  Jesus]  The  word  son,  or  servant,  would  perhaps  better  express 
the  original — thy  holy  son  or  servant  Jesus.     Whom  thou  hast  anointed] 
The  terms  Messiah  and  Christ  both  mean  anointed.    In  speaking  of 
our  Saviour  as  the  Anointed,  they  declared  him  to  be  the  Messiah 
whom  God  had  appointed  to  this  office,  as  kings  and  priests  were  in- 
stalled in  their  offices,  by  being  anointed  with  consecrated  oil.    Both 
Herod]  Herod  Antipas,  son  of  Herod  the  Great,  who  was  tetrarch 
of  Galilee ;  and  being  in  Jerusalem  at  the  time  of  our  Lord's  trial, 
Pilate,  to  relieve  himself,  perhaps,  from  responsibility,  sent  Christ  to 
him  to  be  examined.    Pontius  Pilate]   The  Eoman  governor,  (see 
Luke  xxiii,  1-12.)  without  whose  assent  the  execution  could  not  have 
taken  place.     Gentiles,  and  the  people  of  Israel]  The  Roman  soldiers 
and  the  Jewish  multitude  gathered  together  to  accomplish  and  witness 
the  crucifixion. 

28.  Mr.  Wesley  thus  paraphrases  this  verse :  "  But  they  could  do 
no  more  than  thou  wast  pleased  to  permit  according  to  thy  determi- 
nate counsel,  to  save  mankind  by  the  sufferings  of  thy  Son.    And 
what  was  needful  for  this  end,  thou  didst  before  determine  to  permit 
to  be  done."    The  twenty-eighth  verse  may  be  read  as  a  parenthesis 


86  NOTES  ON  THE  ACTS. 

29  And  now,  Lord,  behold  their  threatenings :  and  grant  unto 
thy  servants,  that  with  all  boldness  they  may  speak  thy  word, 

30  By  stretching  forth  thy  hand  to  heal ;  and  that  signs  and 
wonders  may  be  done  by  the  name  of  thy  holy  child  Jesus. 

31  And  when  they  had  prayed,  the  place  was  shaken  where 
they  were  assembled  together ;  and  they  were  all  filled  with  the 
Holy  Ghost,  and  they  spake  the  word  of  God  with  boldness. 


in  the  twenty -seventh,  thus :  "  Whom  thou  hast  anointed,  (for  to  do 
whatsoever  thy  hand,  &c..)  both  Herod,"  &c.  The  term  liand  is  sy- 
nonymous with  power.  Counsel  means  will,  design.  The  idea  is,  that 
God  had  not  been  in  the  least  moved  from  his  plan  by  the  rage  and 
vain  attempts  of  the  combined  forces  of  earth.  He  had  permitted 
them  to  exhibit  their  malice  to  their  own  destruction,  as  far  as  was 
necessary  to  accomplish  his  own  great  design  of  mercy,  and  the 
remainder  of  that  wrath  he  had  restrained. 

29.  This  verse  is  paraphrased  by  Bishop  Jebb  thus :  "  And  as  thy 
wise  counsel  predetermined  that,  through  the  confederacy  of  Jews 
and  Gentiles,  of  kings  and  rulers,  Christ  should  suffer ;  so  let  the 
same  wise  counsel  be  now  made  conspicuous  in  the  undaunted  preach- 
ing of  Christ  crucified."     Behold  their  thrmtenings]  Take  cognizance 
of.     They  rage  against  thy  counsel  and  design ;  they  would  prohibit 
what  thou  hast  commanded.     Their  enemies  were  the  enemies  of  the 
Most  High.    And  grant]  Bestow — give.     That  with  all  boldness]  Fear- 
lessly— faithfully — publicly.     Speak  thy  word]  Preach,  as  thou  hast 
appointed,  thine  own  truth. 

30.  By  stretching  forth  thine  hand  to  heal]  "  While  thou  art  stretching 
forth  thy  hand,  that  is,  exerting  thy  power,  to  heal ;"  or,  "  Show  that 
the  word  we  preach  is  thy  word,  by  healing  the  sick,  and  confirming  it 
with  miracles  wrought  in  the,  name  of  Jesus."    By  the  name  of  thy 
holy  child  Jesus]  Thus  giving  divine  and  public  attestation  that  he  is 
the  Messiah — the  anointed  of  God.  ^ 

31.  And  when  they  had  prayed]  The  prayer  was  heard,  and,  upon  its 
close,  Almighty  God,  in  a  most  solemn  and  glorious  manner,  signi- 
fied his  acceptance  of  it.     It  was  a  peculiar  time.     The  church  was 
young  and  comparatively  small,  and  persecutors  were  many  and  pow- 
erful.    The  first  persecution  had  transpired ;  they  were  now  seeking 
for  grace  to  meet  the  expected  conflict,  and  threw  themselves  upon 
the  arm  of  God.     To  confirm  their  faith,  and  prepare  them  boldly  to 
preach,  He  exhibits  his  mighty  power  and  presence  in  their  midst. 
The  place  was  shaken  where  they  were  assembled]  By  a  divine  power. 
This  earthquake,  or  trembling  of  the  place  where  they  were,  was  the 
external  evidence  that  God  was  there,  serving  to  arrest  their  attention 


NOTES  ON  THE  ACTS.  87 

82  And  the  multitude  of  them  that  believed  were  of  one  heart, 
and  of  one  soul :  neither  said  any  of  them  that  aught  of  the 
things  which  he  possessed  was  his  own ;  but  they  had  all  things 


and  confirm  their  faith.  And  they  uxrefdled  mth  the  Hdy  Ghost]  What 
a  glorious  result  again  of  united,  faithful  prayer !  They  had  once 
before  received  this  baptism,  but  this  did  not  render  a  fresh  outpour- 
ing unnecessary.  "  Though  these  disciples  had  received  the  Holy 
Ghost  on  the  day  of  Pentecost,  yet  they  were  capable  of  larger  com- 
munications. Indeed,  one  communication  of  this  Spirit  always  makes 
way  and  disposes  for  another.  Neither  apostle  nor  private  Christian 
can  subsist  in  the  divine  life  without  frequent  influences  from  on  high. 
Had  these  disciples  depended  on  their  Pentecostal  grace,  they  might 
have  sunk  now  under  the  terror  and  menaces  of  their  combined  and 
powerful  foes.  God  'gives  grace  for  the  time  being,  but  no  stock  for 
futurity,  because  he  will  keep  all  his  followers  continually  dependent  on 
him." — CLARKE.  And  they  spake  the  word  with  boldness]  Why  should 
they  not,  with  the  Spirit  of  the  Most  High  upon  them  ?  All  fear  had 
fled — they  had  received  a  solemn  evidence  of  the  approval  of  God. 
Confidently  now  they  preach  the  Messiah.  It  is  the  baptism  of  the 
Holy  Ghost  that  we  want,  to  give  us  a  power  and  boldness  in  preach- 
ing and  laboring  for  souls. 

32.  The  multitude}  Five  thousand.  Verse  4.  Were  of  one  heart  and 
of  one  soul]  So  firmly  were  they  bound  together  in  affection.  "  This 
is  a  picture  of  what  every  Christian  church  ought  to  be,  and  what 
every  Christian  church  will  probably  be,  when  the  fullness  of  the 
Spirit  shall  be  poured  out  in  the  last  days,  and  the  consummation  of 
all  things  arrive.  Here  we  meet  with  no  factions  or  divisions  on  the 
part  of  the  people — no  jealousy — no  party  spirit.  No  desire  of  dis- 
tinction disturbed  the  pure  harmony  of  the  primitive  church.  The 
apostles,  as  the  spiritual  fathers  of  God's  household,  without  opposi- 
tion, superintended  all  things,  and  directed  the  disposal  of  the  exten- 
sive and  benevolent  contributions  of  the  faithful.  The  first  law  of 
their  divine  Master  was  fulfilled.  Mutual  and  holy  love  was  the  sa- 
cred bond  of  their  union — the  ruling  principle  of  their  life  and  ac- 
tions."— TOWNSEND.  Neither  said  any  of  them  that  aught  of  the  things 
which  he  possessed  was  his  awn]  Did  not  call  them  his  own.  That  is, 
such  was  their  love,  that  those  who  had  property  held  it  ready  to  be 
bestowed  as  the  wants  of  poorer  brethren  required. '  They  had  all 
things  in  common]  "  Not  by  possession,  but  as  to  use."  ( See  Acts  ii, 
44.)  They  held  their  substance  to  be  common  property,  so  far  as  the 
necessities  of  others  required.  Not  making  a  common  stock,  or  fund, 


88  NOTES  ON  THE  ACTS. 

33  And  with  great  power  gave  the  apostles  witness  of  the 
resurrection  of  the  Lord  Jesus:   and  great  grace  was  upon 
them  all. 

34  Neither  was  there  any  among  them  that  lacked:  for  as 
many  as  were  possessors  of  lands  or  houses  sold  them,  and 
brought  the  prices  of  the  things  that  were  sold, 

of  all  their  property,  but  were  always  ready  to  distribute  to  the  wants 
of  suffering  brethren ;  considering,  in  their  love  for  Christians,  that 
all  their  property  belonged  to  their  brethren,  just  as  far  as  the 
necessities  of  any  made  it  meet  that  they  should  share  with 
them. 

33.  And  icith  great  power  gave  the  apostles  u-itncss  of  the  resurrection] 
The  resurrection  was  their  great  theme — the  subject  of  their  continued 
discourse ;  because  this  important  fact,  in  connection  with  the  pro- 
phecies, decided  the  question  of  Christ's  Messiahship.     And  this  the 
apostles  testified,  having  seen  him  and  conversed  with  him  after  his 
crucifixion,  with  extraordinary  force.     They  preached  it  in  the  de- 
monstration of  the  Spirit,  for  the  power  of  the  Holy  Ghost  was  upon 
them.     The  term  power  may  here  refer  to  miraculous  energy,  and  sig- 
nify that,  by  astonishing  miracles,  performed  in  the  name  of  Christ, 
the  apostles  gave  evidence  of  his  resurrection.     This  is  the  opinion 
of  Dr.  Bloomfield  and  Dr.  Clarke.    And  great  grace  was  upon  them  all] 
The  word  in  the  original  translated  grace,  is  the  same  translated  furor 
in  Acts  ii,  47,  where  it  is  said  that  the  disciples  found  favor  u-itli  all 
the  people;  and  some  commentators  have  made  the  same  application 
of  the  term  here,  esteeming  the  idea  of  the  clause  to  be.  that  the  com- 
pany of  Christians  enjoyed,  to  a  large  degree,  the  favorable  regards 
of  the  people  generally:  but  this  hardly  seems  to  do  ju.-tire  to  the 
narration.     It  seems  rather  to  refer  to  the  especial  favor  and  blessing 
of  God  which  they  enjoyed — a  great  outpouring  of  the  Holy  Spirit. 
A  large  measure  of  heavenly  grace  rested  upon  them  all. 

34.  Neither  vxts  there  any  among  them  that  lacked]   That  is.  there  was 
no  one  of  their  number  in  suffering  want.     Not  that  there  were  none 
poor,  but,  such  was  the  generosity  of  the  rich,  that  the  wants  of  all 
were  supplied.    Thus  ought  the  church  always  to  provide  for  her  poor. 
For  as  many  as  were  possessors  of  houses  or  lands  sold  tlnrn.  &c.]  Dr. 
Bloomfield  remarks  that  this  should  not  read  as  many  as  had.  but  >wA 
as  had ;  meaning,  that  some  of  those  who  had  houses  and  lands  sold 
them,  in  order  to  obtain  means  to  supply  the  necessities  of  poor 
brethren.    And  brought  the  prices,  &c.\  Showing  that  it  was  voluntary 
on  their  part,  not  absolutely  required  by  the  apostles,  but  a  most 
cheerful  and  freely  offered  charity. 


NOTES  ON  THE  ACTS.  89 

85  And  laid  them  down  at  the  apostles'  feet :  and  distribution 
was  made  unto  every  man  according  as  he  had  need. 

36  And  Joses,  who  by  the  apostles  was  surnamed  Barnabas, 
(which  is,  being  interpreted,  The  son  of  consolation,)  a  Levite, 
and  of  the  country  of  Cyprus, 

35.  And  laid  them  down  at  the  apostles'  feet]  The  money  they  obtained 
for  the  property  sold  they  laid  at  the  feet  of  the  apostles,  or  committed 
to  their  care  for  distribution ;  the  terms  expressing  their  respect  and 
reverence  for  them.    And  distribution  was  made  unto  every  man  accord- 
ing as  lie  had  need]  The  apostles  were  the  almoners  or  distributers  of 
the  general  fund  collected  to  relieve  the  necessities  of  the  distressed. 
It  appears  evident,  from  this  verse,  that  there  was  no  common  stock 
made  of  all  the  property  of  the  disciples,  from  wlu'ch  each  one,  with 
equal  right,  should  draw  his  proper  allowance,  but  that  it  was  a  tem- 
porary and  necessary  subscription,  to  meet  the  immediate  wants  of 
the  suffering.    The  fund  was  intended  solely  for  the  poor,  and  each 
one  gave  to  it  according  to  his  ability  and  free  will. 

36.  And  Joses,  £c.]  This  individual  is  especially  mentioned  because 
he  was  a  foreigner  and  especially  liberal,  and  also  because  afterward 
mentioned  as  a  successful  preacher  of  the  gospel.  Acts  xi,  24,  30. 
He  gave  his  property — himself — his  all,  to  Christ  and  the  church. 
Barnabas]  The  original  Syriac  term  means,  a  son  of  prophecy,  a  preach- 
er, a  teacher ;  and  the  Greek  renders  it  a  son  of  exhortation  or  consola- 
tion, referring  to  his  gifts  as  a  minister  of  the  gospel — his  aptness  to 
teach,  as  well  as  his  power  to  move  and  console.     This  name  the 
apostles  gave  him.     This  practice  of  giving  names  expressive  of 
character  was  common.     Simon  was  called  Peter  and  Cephas,  or  a 
stone ;  John  and  James,  Boanerges,  or  sons  of  thunder.  John  i,  44 ; 
Mark  iii,  17.    A  Leoite]  Belonging  to  the  tribe  of  Levi.     This  tribe 
was  chosen  to  attend  to  the  duties  of  the  tabernacle  and  temple. 
Aaron  and  his  immediate  descendants  were  the  priests,  and  filled  the 
higher  offices  ;  while  the  rest  of  the  tribe,  called  Levites,  discharged 
the  humbler  duties.     As  a  tribe  they  had  no  inheritance,  but  were 
supported  at  public  expense,  in  cities  set  apart  for  their  use,  and  by 
tithes ;  but  as  private  individuals,  they  were  allowed  to  hold  property. 
And  of  the  country  of  Cyprus}  Cyprus  is  an  island  in  the  Mediterra- 
nean Sea,  not  far  distant  from  the  Jewish  coast.     The  island  was  the 
residence  of  many  Jews.     Here,  probably,  was  the  property  of  Bar- 
nabas.    Dr.  Clarke  observes :  "  As  it  is  likely  that  he  was  one  of  those 
strangers  that  came  up  to  Jerusalem  to  the  late  feast,  and  was  there 
converted,  he  might  have  sold  his  land  in  the  island  to  some  of  his 
own  countrymen  who  were  at  Jerusalem  at  this  time ;  and  so,  being 


90  NOTES  ON  THE  ACTS. 

37  Having  land,  sold  it,  and  brought  the  money,  and  laid  it 
at  the  apostles'  feet. 

called  to  the  work  of  the  ministry,  continued  to  associate  with  the 
apostles,  traveling  everywhere,  and  preaching  the  gospel  of  the  king- 
dom of  God.  He  was  the  constant  companion  of  St.  Paul  till  the 
separation  took  place  on  account  of  John  Mark,  mentioned  Acts  xv, 
36-39."  From  the  chapter  we  learn — 

I.  That  sincere  piety  will  accomplish  much  even  without  the  gift 
of  education,  &c. 

II.  That  Christians  should  betake  themselves  to  united  prayer  in 
every  peculiar  exigency. 

III.  We  see  the  powerful  effect  of  such  supplication. 

1 .  The  Holy  Ghost  descended  and  filled  their  hearts. 

2.  Enabled  them  to  offer  Christ  to  the  unconverted  with  boldness. 
8.  Secured  numerous  conversions. 

4.  Bound  them  all  together  in  a  bond  of  strong  mutual  love. 

5.  Destroyed  their  habitual  love  for  this  world's  goods. 

6.  Relieved  the  wants  of  all  the  suffering. 

7.  Secured  an  abundant  and  continued  shower  of  heavenly  grace 
upon  them. 


CHAPTER  V. 

1.  After  that  Ananias  and  Sapphira  his  wife,  for  their  hypocrisy,  at  Peter's  re- 
buke, had  fallen  down  dead,  12,  and  the  apostles  had  wrought  many  miracles, 
14,  and  many  were  added  to  the  church,  17,  the  apostles  are  again  imprisoned, 
19,  but  delivered  by  an  angel,  and  bidden  to  preach  the  gospel  boldly.  21.  They 
teach  openly  in  the  temple,  29,  and  before  the  council,  33,  who  determine  to 
kill  them,  but  are  deterred  from  this  course  by  the  advice  of  Gamaliel,  a  noted 
teacher  among;  them.  40.  They  therefore  beat  the  apostles  and  let  them  go, 
glorifying  God  that  they  are  accounted  worthy  of  suffering  for  Christ's  sake. 

BUT  a  certain  man  named  Ananias,  with  Sapphira  his  wife, 
sold  a  possession, 

THE  preceding  chapter  closed  with  a  noted  example  of  sincere 
benevolence;  to  obtain  the  credit  of  an  act  so  liberal  and  disinte- 
rested, without  making  the  necessary  sacrifice,  an  unworthy  couple 
are  tempted  to  the  commission  of  a  most  heinous  sin.  and  subjected 
themselves  to  a  sudden  and  awful  visitation. 

1 .  A  certain  man  named  Ananias,  with  Sapphira  his  u~ife\  This  is  all  we 
know  of  them — their  names  and  their  sin.  It  appears  that  they  were 
both  alike  depraved,  and  united  together  in  planning  and  carrying  out 
this  deception.  Mr.  Wesley  thinks  they  were  not  believers ;  "  for  all 
that  believed  '  were  of  one  heart  and  of  one  soul.'  Probably  not  bap- 


NOTES  ON  THE  ACTS.  91 

2  And  kept  back  part  of  the  price,  (his  wife  also  being  privy 
to  it,)  and  brought  a  certain  part,  and  laid  it  at  the  apostles' 
feet 

3  But  Peter  said,  Ananias,  why  hath  Satan  filled  thy  heart  to 

tized ;  but  intending  now  to  offer  himself  for  baptism."  Sold  a  pos- 
session] Which,  from  the  third  verse,  we  learn  to  have  been  land. 
This  they  did  of  their  own  accord.  There  was  no  requirement 
made ;  they  were  playing  the  hypocrite.  They  desired  to  acquire  a 
reputation  for  exalted  benevolence ;  and  they  might  also  have  ex- 
pected that,  as  they  insisted  upon  the  fact  that  they  had  given  up  all 
their  possessions,  they  would  now  be  maintained  at  public  expense, 
from  the  general  fund,  while  they  could  retain  the  rest  of  their  pro- 
perty for  private  purposes. 

2.  And  kept  back  part  of  the  price]  "  Appropriated  part  to  his  own 
use."    Pretending  to  give  the  whole,  he  made  this  reservation.    This 
was  his  sin.     He  might  have  retained  all,  or  the  portion  that  he  did, 
without  incurring  guilt ;  but  others  were  making  great  sacrifices,  and 
he  coveted  the  praise  of  men  rather  than  the  approval  of  God.     He 
formally  offered  the  proceeds  of  all  Ins  property  to  the  apostles, 
while  he  still  held  upon  a  part.     He  not  only  reclaimed  or  stole  what 
he  had  consecrated  to  God,  but  he  lied  in  the  very  act  of  the  conse- 
cration.    He  offered  to  God  what  he  still  considered  as  his  own.     In 
our  consecrations  to  the  Lord  let  us  never  permit  our  lips  to  belie 
our  hearts !    Privy  to  it}  Being  in  the  secret,  plotting  with  him.    A 
certain  part]  The  agreed  portion.     He  may  have  called  it  all  he  had. 
Laid  it  at  the  apostles' feet]  Thus  professedly  devoted  all  to  God. 

3.  But  Peter  said]  Peter  must  have  been  suddenly  inspired  by  the 
Holy  Ghost,  as  he  could  not  otherwise  have  known  the  secret  pur- 
pose of  Ananias.     How  vain  to  attempt  to  deceive  God !     Man  may 
be  imposed  upon ;  but  the  eye  of  Omniscience  is  never  closed.    Why 
hath  Satan  filled  thy  heart]    The   Scriptures  attribute  sudden  and 
powerful  temptations  to  the  agency  of  Satan  or  the  devil.     Thus,  in 
the  case  of  Judas,  recorded  in  Luke  xxii,  3,  and  John  xiii,  17,  it  is 
s'ii'1  that  Satan  entered  into  him.     If  there  were  no  devil,  as  some  at 
the  present  day  teach,  how  strange  that,  under  the  miraculous 
agency  of  the  Holy  Spirit,  Peter  should  assert  his  personality  and 
present  act  of  temptation !     The  term,  filled  thy  heart,  may  be  trans- 
lated, instigated,  excited,  impelled;  implying,  also,  a  yielding  to  the 
temptation.     It  expresses  a  state  of  the  mind  entirely  under  the 
control  of  the  evil  one,  which  has  submitted  to  his  temptations,  and 
become  an   instrument  to   carry  out  his  evil  suggestions.      The 
temptation  of  the  devil  does  by  no  means  excuse  a  man  for  the 


92  NOTES  ON  THE  ACTS. 

lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price  of  the 
land  ? 

4  While  it  remained,  was  it  not  thine  own  ?  and  after  it  was 
sold,  was  it  not  in  thine  own  power  ?  why  hast  thou  conceived 
this  thing  in  thy  heart  ?  thou  hast  not  lied  unto  men,  but  unto 
God. 


commission  of  a  sin  to  which  he  is  tempted,  because  the  tempter  is 
powerless  except  in  a  willing  mind.  He  can  only  enter  into  and  fill 
the  heart  of  that  man  who  keeps  the  door  of  his  mind  wide  open  to 
receive  evil  suggestions  and  thoughts.  The  sin  consists  in  yielding 
to  temptation,  not  in  being  tempted.  We  are  told  in  James  iv,  7, 
that  if  we  resist  the  devil,  he  will  flee  from  us.  In  John  viii,  44.  he 
is  styled  the  father  of  lies,  and  in  this  case  he  shows  himself  worthy 
of  the  appellation.  To  lie  to  the  Holy  Ghost]  To  deceive,  or  impose 
upon  the  Holy  Ghost.  The  apostles  acted  under  the  direction  and 
inspiration  of  the  Holy  Ghost ;  and,  in  attempting  to  deceive  them, 
Ananias  at  the  same  time  sought  to  impose  upon  the  divine  Spirit. 
"  It  was  a  distrust  of  his  power,  an  endeavor  to  discover  if  the  secret 
things  of  the  heart  were  manifest  to  Him."  Doddridge  calls  it  an 
affront  directly  leveled  at  the  Holy  Ghost  himself  in  the  midst  of 
his  astonishing  train  of  extraordinary  operations.  To  keep  back]  To 
retain — withhold.  Dr.  Clarke  observes  that  the  Greek  word  is  used 
to  signify  purloining  public  money.  The  property  was  no  longer  their- : 
they  professedly  gave  it  up  to  the  public  fund ;  and  they  as  really 
purloined  it  as  if  they  had  stolen  what  was  already  there. 

4.  While  it  remained]  "  Remained  unsold,"  unappropriated  to  cha- 
ritable puqjoses.  Was  it  not  thine  own  ?]  Equal  to  a  positive  affirma- 
tion. It  then  belonged  to  thee.  It  might  innocently  have  been 
retained ;  the  gift  to  God  was  altogether  voluntary  on  thy  part. 
And  after  it  was  sold,  was  it  not  in  thine  own  jiotnr ?]  ••  At  thy  dis- 
posal." The  proceeds,  the  money,  was  in  his  hand,  still  to  be  re- 
tained in  whole,  or  in  part,  if  he  pleased,  and  -without  sin.  The 
apostle  mentions  this  to  show  how  aggravated  his  crime  was.  He 
was  driven  to  it  by  no  express  command;  it  was  an  unmitigated, 
barefaced  sin,  voluntarily  commenced  and  carried  through  to  its 
completion.  Why  hast  thou  conceived  this  thing  in  thy  heart  ?]  Why 
hast  thou  deliberated  upon  it,  planned,  and  determined?  Why  hast  thou 
fairly  yielded  thy  heart  to  Satan,  and  entered  into  his  devices,  de- 
termining to  carry  them  out  ?  Thou  hast  not  lied  unto  men,  but  unto 
God]  In  the  verse  preceding  this,  Peter  assures  Ananias  that  he  has 
lied  against  the  Holy  Ghost ;  in  this  verse,  his  offense  is  represented 
as  being  against  God.  This  is  a  very  clear  proof  that  the  Holy 


NOTES  ON  THE  ACTS.  93 

5  And  Ananias,  hearing  these  words,  fell  down,  and  gave  up 
the  ghost.  And  great  fear  came  on  all  them  that  heard  these 
things. 


Ghost  is  God.  (Compare  John  iii,  6;  1  John  v,  4;  Matt,  ix,  38;  with 
Actsxiii,4:  2  Tim.  iii,  16;  with  2  Peter  i,  21;  John  vi,  45;  iCor.ii,  13; 
Rev.  ii,  23.)  It  was  peculiarly  a  lie  unto  God  the  Spirit,  because  he 
now  filled  and  inspired  the  apostles.  His  presence  the  Saviour  had 
promised  when  he  ascended,  and  in  the  fulfillment  of  this  he  had 
come  in  power  on  the  day  of  Pentecost,  and  remained  with  them. 
It  was  the  influence  of  the  Spirit  that  had  induced  this  benevolence 
in  the  hearts  of  the  sincere  Christians,  who  made  a  disposal  of  their 
property  upon  the  church ;  and  upon  the  Spirit  thus  operating,  Ana- 
nias had  imposed.  It  is  the  office  of  the  Holy  Spirit  to  discover  the 
thoughts  of  the  heart,  (1  Cor.  ii,  10.)  and  this  is  the  peculiar  work  of 
the  divine  Being.  1  Chron.  xxviii,  9.  They  sinned  against  this 
searching  power  of  the  Holy  Ghost,  who  must  be  God,  as  God  alone 
can  search  the  heart.  Jer.  xvii,  10. 

5.  Hearing  these  words]  Unable  to  answer,  conscious  of  guilt,  ex- 
posed to  all,  the  secret  purposes  of  his  heart  disclosed.  Fell  doum] 
"  Falling  down,"  struck  by  the  divine  hand.  Gave  up  the  ghost]  Ex- 
pired, died,  under  a  direct  visitation  of  divine  Providence.  "  This 
severity  was  not  only  righteous,  considering  that  complication  of 
vain-glory  and  covetousness,  of  fraud  and  impiety,  which  the  action 
contained ;  but,  on  the  whole,  was  wise  and  gracious,  both  as  it  served 
to  vindicate  the  honor  of  the  blessed  Spirit,  so  notoriously  affronted 
by  this  attempt  to  impose  on  those  who  had  been  so  lately  and  emi- 
nently anointed  by  his  extraordinary  effusion ;  and,  further,  as  it 
tended  most  effectually  to  deter  any  dishonest  persons  from  joining 
the  Christians  merely  for  the  sake  of  obtaining  a  charitable  support 
from  the  poor  fund,  to  which,  by  a  fraud  like  this,  many  might,  on 
easy  terms,  have  purchased  a  pretence,  who  would  also,  no  doubt, 
have  proved  a  great  scandal  to  a  profession  taken  up  on  such  in- 
famous motives.  This,  likewise,  was  a  very  convincing  attestation 
of  the  apostles'  most  upright  conduct  in  the  management  of  the  sums 
with  which  they  were  intrusted,  and,  in  general,  of  their  divine  mis- 
sion :  for  none  can  imagine  that  Peter  would  have  had  the  assurance 
to  pronounce,  much  less  the  power  to  execute,  such  a  sentence  as 
this,  had  he  been  guilty  of  fraud,  or  belied  the  Holy  Ghost  in  his 
pretensions  to  be  under  miraculous  influence  and  direction." — DOD- 
DRIDGE.  And  great  fear  came  on  all  them  that  heard  these  things]  A 
sudden  death  is  always  an  event  of  a  solemn  nature,  impressing  all 
acquainted  with  the  circumstances  ;  but  such  a  death  as  this,  result- 


94  NOTES  ON  THE  ACTS. 

6  And  the  young  men  arose,  wound  him  up,  and  carried  him 
out,  and  buried  him. 

7  And  it  was  about  the  space  of  three  hours  after,  when  his 
wife,  not  knowing  what  was  done,  came  in. 

8  And  Peter  answered  unto  her,  Tell  me  whether  ye  sold  the 
land  for  so  much  ?     And  she  said,  Yea,  for  so  much. 


ing  from  a  peculiar  and  heinous  sin,  by  an  immediate  stroke  of  God, 
would  naturally  excite  awe  and  terror. 

6.  And  the  young  men  arose,  &c.]  The  dead  were  buried  as  soon  as 
possible  after  their  demise,  among  the  Jews,  owing  to  the  rapidity 
with  which,  in  that  country,  corruption  takes  place.     The  dead  are 
always  buried  on  the  same  day,  unless  the  death  occurs  near  night, 
and  then  the  burial  transpires  early  the  succeeding  day.    But  this  was 
a  peculiar  case ;  the  circumstances  required  a  speedy  burial ;  there 
was  no  question  of  his  death ;  his  corpse  could  not  but  have  been 
offensive;  and  the  same  judgment  awaited  his  wife  for  her  equal  par- 
ticipation in  his  guilt.     These  young  men  were  the  younger  part  of 
the  men  present.     Bloomfield  remarks,  that  it  was  customary  for  the 
younger  men  of  the  Christian  church  to  perform,  perhaps  in  rotation, 
the  more  laborious  offices  in  the   congregation,  which  were  at  so 
early  a  period  not  appropriated  to  particular  persons,  and,   conse- 
quently, the  persons  performing  those  offices  were  not  likely  to  have 
any  distinctive  name  of  office.     Coffins  are  not  used  in  the  East,  the 
corpse  being  wrapped  in  a  winding  sheet,  and  spices  wound  up  with 
the  body,  and  thus  laid  away  in  the  tomb.     In  an  emergency,  like 
the  present,  the  ordinary  rnantlc  worn  by  the  person  would  serve  for 
a  winding  sheet  if  no  other  were  near. 

7.  And  it  was  about  the  space  of  three  hours  after]  Probably  at  the 
next  hour  of  public  prayer.     His  wife,  not  knowing  what  was  dour]   It 
may  seem  surprising,  at  first,  that  no  one  informed  his  wife  of  the 
event,  or  that  it  did  not  in  some  way  come  to  her  knowk'd^c.     It 
may  be  that  Peter,  divinely  inspired,  knew  of  the  equal  guilt  of  the 
wife,  and  commanded  that  she  should  not  be  informed  of  the  awful 
occurrence.     And,  besides,  the  terror  excited  by  the  event,  and  the 
natural  suspicion  of  his  wife,  would  render  them  unwilling  to  see 
her,  while  the  burial  would  require  a  considerable  portion  of  that 
time.    "It  is  not  the  manner."  says  Mr.  Ripley.  "of  Luke  to  enter 
into  details  of  subordinate  circumstances.     He  faithfully  relates  the 
principal  and  important  facts — those  which  it  was  proper  to  keep  on 
record." 

8.  And  Peter  answered  unto  her]  "  Addressed  her."     Whether  ye  sold 
the  land  for  somudi?\   For  such  a  sum — probably  mentioning  the 


NOTES  ON  THE  ACTS.  95 

9  Then  Peter  said  unto  her,  How  is  it  that  ye  have  agreed 
together  to  tempt  the  Spirit  of  the  Lord  ?  behold  the  feet  of 
them  which  have  buried  thy  husband  are  at  the  door,  and  shall 
carry  thee  out 

10  Then  fell  she  down  straightway  at  his  feet,  and  yielded  up 
the  ghost.     And  the  young  men  came  in,  and  found  her  dead, 
and  carrying  her  forth,  buried  her  by  her  husband. 

11  And  great  fear  came  upon  all  the  church,  and  upon  as 
many  as  heard  these  things. 

amount  stated  by  her  husband.     She  answers  in  the  affirmative,  thus 
signifying  her  acquaintance  with  the  deceit,  and  her  equal  guilt. 

9.  Agreed  together]   United,  conspired.     To  tempt  the  Spirit  of  the 
Lord}  To  try  whether  the  Spirit  of  God  would  detect  their  deceit 
and  hypocrisy.     Not  that  they  hoped  to  deceive  the  divine  Spirit,  or 
to  discover  whether  the  apostles  were  under  his  guidance ;  but  such 
was  their  blindness  and  perversity,  their  vain-glory  and  selfishness, 
that  they  risk  this  discovery,  run  the  hazard,  as  if  it  were  possible, 
in  some  way,  to  escape  the  searching  eye  of  God ;  or  as  if,  by  some 
means,  they  might  avoid  the  consequences.     Sin  blinds  a  man,  and 
makes  him   reckless,   presumptuous,    and   forgetful   of  its   fearful 
penalty-     Little  do  the  ungodly  ones  of  earth,  who  are  now  sinning 
with  a  high  hand  and  outstretched  arm,  neglecting  the  commands  of 
God,  trampling  upon  his  law,  rejecting  Christ,  reflect  upon  the  awful 
truth,  that  "  the  wages  of  sin  is  death."     They  are  tempting  God, 
presuming  upon  his  mercy,  venturing,  because  he  forbears,  to  sin, 
find  vainly  hoping  to  escape.     Behold  ilte  feet  of  them]  The  persons ; 
the  Hebrews  often  expressing  a  man  by  some  member  of  his  body. 
Are  at  the  door]  Near  at  hand :  perhaps  just  returned  from  without 
:,he  walls  of  the  city,  where  the  dead  were  buried.    Shall  carry  thee 
out]  Shall  bury  thee. 

10.  Then  fell  she  down  straightway  at  his  feet,  &c.]     By  the  same 
divine  judgment  she  followed  her  husband.    It  was  not  the  threat 
of  Peter,  (as  what  he  said  was  but  a  prediction  of  what  would 
happen,)  nor  in  answer  to  a  prayer  of  his,  nor  shame,  nor  remorse, 
that  caused  their  death :  it  was  a  direct  interposition  of  God.     What 
Peter  said  was  under  the  direction  of  the  Spirit,  and  their  death  was 
immediate. 

11.  And  great  fear  came  upon  all]  A  repetition  of  what  is  said  in 
the  fifth  verse,  the  horror  of  the  former  occurrence  being  enhanced 
by  the  death  of  Sapphira.     The  intended  effect  of  the  judgment  was 
thus  accomplished  upon  both  the  church  and  the  people  generally — 
a  reverential  awe  and  wholesome  fear  of  God,  inducing  careful  self- 
examination,  and  sincerity  of  purpose  on  the  part  of  the  church,  and 


96  NOTES  ON  THE  ACTS. 

12  And  by  the  hands  of  the  apostles  were  many  signs  and 
wonders  wrought  among  the  people ;  (and  they  were  all  with 
one  accord  in  Solomon's  porch. 

13  And  of  the  rest  durst  no  man  join  himself  to  them :  but  the 
people  magnified  them. 

saving  her  from  the  ingress  of  impostors,  hypocrites,  and  fraudulent 
persons,  who,  for  sordid  motives,  on  account  of  the  liberality  of  rich 
Christians,  would  have  sought  to  unite  with  them,  and  who  would 
have  hindered  her  usefulness,  and  distracted  her  counsels.  A  marked 
exhibition  of  the  thorough,  heart-searching  purity  of  the  requirements 
of  the  gospel  of  Christ  was  also  given.  It  may  be  worthy  of  notice, 
that  not  long  after  the  establishment  of  the  Mosaic  dispensation  two 
persons,  Nadab  and  Abihu,  sons  of  Aaron,  were  struck  dead  for  pre- 
suming to  perform  duties  not  assigned  to  them — trifling  with  the 
commands  and  presence  of  God.  Lev.  x,  1-5.  Mr.  Eipley  makes 
the  following  profitable  remarks  upon  this  awful  occurrence : — 
"  How  eminently  did  the  events  just  related  show  •  that  lying  lips 
are  an  abomination  to  the  Lord!'  Prov.  xii,  22.  How  useless  is 
deception,  particularly  in  reference  to  religious  matters !  Iniquity 
cannot  be  concealed  from  God ;  and  if  the  honor  of  his  cause  so 
require,  he  can  at  any  moment  expose  and  punish  insincerity.  For 
secresy  in  sin  is  no  defense  from  the  eye  or  the  hand  of  God.  His 
'  eyes  are  in  every  place,  beholding  the  evil  and  the  good.'  Prov. 
xv,  3;  compare  Psalm  cxxxix,  11.  12.  Union  in  sin  gives  no  se- 
curity to  the  transgressor :  •  Though  hand  join  in  hand,  the  wicked 
shall  not  be  unpunished.'  Prov.  xi,  21." 

12.  And  by  tkt  knock  of  the  apottla]  That  is.  by  the  apostles.    Dr. 
Clarke  thinks  this  clause  of  the  twelfth  verse  should  immediately 
precede  the  fifteenth,  it  having  been,  as  he  supposes,  transposed.     (See 
verse  15.)     AndtJwy  were  all  with  one  accord  in  SO/OHIO/,'*  y*o/v/i]   The 
apostles  and  the  company  of  believers  are  here  referred  to.     They 
had  become  so  large  that  no  private  dwelling  could  contain  them ; 
they  therefore  resort  to  a  convenient  part  of  the  temple — that  portion 
called  Solomon's  porch.     (See  note  on  Acts  iii,  11.) 

13.  And  of  the  rtst]  The  rest  of  the  worshipers  in  the  temple  who 
were  not  believers  or  Christians.     Some  suppose  it  to  refer  to  the 
rich — the  scribes  and  Pharisees,  who  kept  aloof,  while  the  common 
people  received  them  gladly.     J\T;  man  join<d  Juauelf  to  tlt<:Ht\  They 
did  not  venture,  as  the  context  shows,  to  come  near,  to  approach 
them,  for  interference  or  otherwise,  through  the  awe  produced  by  the 
late  occurrence.     Or  perhaps  it  may  mean,  did  not  dare  join  them- 
selves in  false  pretences,  like  Ananias  and  Sappliira.     Tlie  p«ifjle 


NOTES  ON  THE  ACTS.  97 

14  And  believers  were  the  more  added  to  the  Lord,  multitudes 
both  of  men  and  women ;) 

15  Insomuch  that  they  brought  forth  the  sick  into  the  streets, 

magnified  them]  The  people  at  large,  as  distinguished  from  the  rulers 
and  chief  men,  held  them  in  great  reverence. 

14.  Believers  were  the  more  added  to  the  Lord]  Called  believers  he- 
cause  they  credited  and  relied  upon  the  testimony  of  the  apostles,  and 
trusted  in  the  Messiah,  the  crucified  Jesus,  for  salvation.     They  were 
added,  not  merely  by  profession,  to  the  church,  the  company  of  Chris- 
tians, but,  by  living  faith,  to  the  Lord.     They  became  a  portion  of  his 
mystical  body — one  with  him — united  as  the  branch  is  to  the  vine. 
Disciplining  the  church  when  it  is  really  needed  will  always  have  a 
good  effect  upon  the  success  of  the  church — the  cutting  off  of  these  im- 
pure persons  secured  the  accession  of  multitudes  of  soundly  converted 
persons.     There  is  no  i-eal  contradiction  between  the  preceding  verse 
and  this.    In  one  it  is  said :  "  Of  the  rest  durst  no  man  join  himself  to 
them ;" — in  the  fourteenth :  "  And  believers  were  the  more  added  to 
the  Lord."     The  first,  as  before  stated,  may  refer  to  the  rulers,  who 
kept  aloof  while  the  people  generally  believed ;  or  it  may  read,  as  is 
probably  the  true  meaning,  None  dared  to  interfere  with  them,  to  im- 
pose upon  them,  or  to  unite  with  them  through  selfish  and  unworthy 
motives ;  while  multitudes,  thoroughly  convicted  of  sin  and  converted 
to  Christ,  were  added  to  the  church. 

15.  Insomuch  that  they  brought  forth]  This  verse  Dr.  Clarke  and  Dr. 
Townsend  think  should  be  immediately  connected  with  the  first  clause 
of  the  twelfth,  and  esteems  the  following  transposition  to  be  the  cor- 
rect reading  of  the  passage : — 

Verse  11.  And  great  fear  came  upon  all  the  church,  and  upon  as 
many  as  heard  these  things. 

Verse  13.  And  of  the  rest  durst  no  man  join  himself  to  them ;  hot 
the  people  magnified  them. 

Verse  14.  And  believers  were  the  more  added  to  the  Lord,  both 
men  and  women. 

Verse  12.  (Last  clause.)  And  they  were  all  with  one  accord  in 
Solomon's  porch. 

Verse  12.  (First  clause.)  And  by  the  hands  of  the  apostles  were 
many  signs  and  wonders  wrought  among  the  people ; 

Verse  15.  Insomuch  that  they  brought  forth  the  sick  into  the 
streets,  &c. 

By  throwing  the  intervening  verses  into  brackets,  commencing  with 
the  last  clause  of  the  twelfth  and  ending  with  the  fourteenth,  thus 
making  a  parenthesis  of  it,  nearly  the  same  result  is  accomplished 

7 


98  NOTES  ON  THE  ACTS. 

and  laid  them  on  beds  and  couches,  that  at  the  least  the  shadow 
of  Peter  passing  by  might  overshadow  some  of  them. 

16  There  came  also  a  multitude  out  of  the  cities  round  about 
unto  Jerusalem,  bringing  sick  folks,  and  them  which  were  vexed 
with  unclean  spirits ;  and  they  were  healed  every  one. 

1 7  Then  the  high  priest  rose  up,  and  all  they  that  were  with 

without  any  transposition.  They  brought  the  sick  into  the  streets 
that  they  might  be  more  accessible  to  the  apostles,  and  that  they  might 
make  direct  application  to  them  for  miraculous  relief.  And  laid  them 
on  beds  and  couches]  The  former  term  denotes  the  more  costly  am] 
elegantly  furnished  beds  of  the  rich ;  the  latter  a  mean  and  inferioi 
article,  coarse  and  hard,  barely  covered  with  a  skin,  upon  which  the 
poorest  classes  laid.  The  different  terms  show  the  varied  classes  that 
flocked  to  the  apostles  to  be  healed  of  their  diseases — the  wealthy  as 
well  as  the  humble  poor.  The  sliadow  of  Peter  passing  by  might  over- 
shadow some  of  them]  This  was  the  impression  of  the  multitude,  that 
if  they  could  not  reach  Peter,  so  that  he  might  lay  his  hands  upon 
them,  if  his  shadow  could  but  pass  over  them  they  would  be  healed. 
There  is  no  intimation  given  in  the  text  that  this  was  a  suggestion  of 
the  apostle,  or  that  any  one  was  healed  by  such  a  course ;  but  such 
was  the  veneration  excited  by  the  apostle,  and  such  his  power  to  heal 
in  the  name  of  Christ,  that  they  supposed  his  passing  shadow  would 
accomplish  it.  There  is  no  impossibility  in  believing  that  they  were 
healed,  not  by  any  inherent  virtue  in  Peter ;  but  according  to  their  faith 
in  the  divine  energy  that  inspired  him,  it  was  even  so  unto  them. 
Thus  the  woman  that  our  Lord  healed  reasoned :  "  If  I  may  but  touch 
his  garment  I  shall  be  whole."  Matt,  ix,  20,  21.  And  it  is  stated  of 
the  apostle  Paul,  that  God  wrought  remarkable  cures  through  hand- 
kerchiefs and  aprons  which  had  been  applied  to  his  body.  Acts  xix, 
11,  12.  Our  Lord  had  assured  his  apostles  that  greater  tilings  than 
they  had  seen  him  accomplish  should  they  do.  because  lie  should  go 
to  the  Father  and  send  the  power  of  the  Holy  Spirit  down  upon  them. 

16.  There  came  also  a  multitude  out  of  the  cities  round  about  Jentsaltni} 
Hearing  reports  of  the  extraordinary  occurrences  in  the  temple  and 
city,  and  the  wonderful  healing  power  of  the  apostles.     Vexed  with 
unclean  spirits]  Possessed  with  devils — tormented,  afflicted  by  them. 
They  were  differently  affected,  it  is  evident,  from  the  sick,  for  these 
are  mentioned  before.    They  brought  sick  folks,  and  another  most 
distressed  and  afflicted  company,  who,  in  the  clear,  unmistaken  lan- 
gnage  of  Scripture,  were  vexed  or  possessed  with  unclean  spirits,  or 
demons. 

17.  Then  the  high  priest]  Probably  Caiaphas,  as  the  act  was  in  keep- 


NOTES  ON  THE  ACTS.  99 

him,  (which  is  the  sect  of  the  Sadducees,)  and  were  filled  with 
indignation, 

18  And  laid  their  hands  on  the  apostles,  and  put  them  in  the 
common  prison. 

19  But  the  angel  of  the  Lord  by  night  opened  the  prison  doors, 
and  brought  them  forth,  and  said, 

ing  with  his  character,  he  having  been  the  most  active  instigator  of 
the  death  of  Christ.  John  xi,  49,  50.  It  seems,  from  what  is  here 
said,  that  he  was  a  Sadducee ;  and  from  Josephus  we  learn  that  some 
of  the  high  priests,  as  well  as  most  of  the  persons  of  rank,  were  of 
this  sect.  Rose  up]  Began  to  bestir  himself — take  active  measures 
for  the  suppression  of  the  new  sect.  And  all  they  that  were  with  him] 
Those  who  were  of  his  party  or  belief  in  the  Sanhedrim.  Which  is 
of  the  sect  of  the  Sadducees]  There  was  a  bitter  contention  between  the 
Pharisees  and  Sadducees ;  and  as  members  of  both  sects  were  in  the 
council,  the  Sadducees  would  be  likely  to  move  in  a  body  with  their 
leader,  and  the  Pharisees  be  less  conspicuous  in  their  opposition  to 
the  Christians,  especially  as  the  principal  matter  of  accusation  against 
them  involved  the  doctrine  of  the  resurrection  from  the  dead,  which 
the  Pharisees  believed,  and  for  which  they  contended  with  the  Sad- 
ducees. The  preaching  of  Jesus  and  his  resurrection  from  the  dead, 
and  a  coming  judgment,  was  therefore  exceedingly  offensive  to  the 
latter,  who  believed  in  no  resurrection,  or  future  punishment  of  the 
wicked.  As  multitudes  were  daily  flocking  to  the  apostles,  and  their 
views  were  widely  spreading,  the  anger  of  the  impetuous  Sadducean 
high  priest  and  his  party  in  the  Sanhedrim  was  roused.  Sect]  Opi- 
nion. The  original  word  means  simply  clioice :  they  had  chosen  this 
view  of  doctrines  rather  than  another.  It  is  the  same  word  from 
which  the  English  term  heresy  is  derived,  which,  by  Papal  usage,  has 
come  to  be  used  only  in  an  offensive  way.  Those  who  first  bore  the 
title  chose  to  think  for  themselves ;  took  up,  from  choice,  a  different 
view  of  infallibility,  purgatory,  &c.,  and  were  called,  on  this  account, 
heretics.  Filled  ivith  indignation]  Greek,  zeal — with  fervor,  implying 
also  wrath,  malice. 

18.  Laid  their  hands}  Arrested  them.    Common  prison]  In  the  public 
prison. 

19.  But  the  angel  of  the  Lord  by  night]  The  article  is  not  in  the  ori- 
ginal, and  the  sentence  is  more  correctly  translated  an  angel  of  the 
Lord.     That  an  angel  was  sent  by  the  Lord,  and  the  prison  doors 
opened  in  a  miraculous  manner,  is  evident ;  for,  had  they  been  burst 
open  by  an  earthquake  or  tempest,  or  had  their  friends  attempted 
their  release,  as  some  enemies  to  the  inspiration  of  the  Bible  pretend, 


100  NOTES  ON  THE  ACTS. 

20  Go,  stand  and  speak  in  the  temple  to  the  people  all  the 
words  of  this  life. 

then  would  the  prison  guards  have  been  able  to  account  for  the  ab- 
sence of  the  prisoners ;  but  the  keepers  were  found  standing  guard 
in  their  stations,  believing  that  their  prisoners  were  safe,  and  all  the 
doors  were  closed.  Had  it  not  been  a  miraculous  occurrence,  the 
apostles  would  not  have  been  so  mildly  treated  by  the  council  as  they 
were  when  found  again  preaching,  with  the  same  boldness,  in  the 
temple.  Their  enemies  were  overawed  by  this  extraordinary  event. 
By  supposition  of  a  miracle,  only,  can  we  account  for  the  speech  of 
Gamaliel,  so  full  of  wise  counsel  and  moderation,  and  whose  advice 
was  immediately  adopted.  Verses  35-40.  That  it  was  an  intelligent 
spirit,  sent  by  God  on  this  occasion,  is  evident  from  the  account  of 
the  occurrence.  The  angel  speaks  to  Peter,  directs  him  as  to  his  fu- 
ture course,  and  this  word  Peter  strictly  obeys.  How  this  was  done 
without  the  notice  of  the  guard,  we  may  not  explain.  As  once  again 
the  prison  doors  were  opened  by  a  divine  messenger,  so  now  He,  with 
whom  nothing  is  impossible,  commissioned  his  angel  to  work  this 
miracle.  The  guards  might  have  been  thrown  into  a  stupor  while 
the  gates  were  opened,  the  apostles  released,  the  prison  closed,  and 
remained  all  the  while  unconscious  of  what  was  passing.  The  rea- 
sons for  this  miracle  at  this  time  may  be — 

1.  To  convince  the  apostles  and  disciples  of  the  special  providence 
of  God  exercised  over  them,  and  the  omnipotence  of  him  in  whom 
they  trusted. 

2.  It  would  tend  powerfully  to  impress  the  minds  of  their  enemies 
with  i-espect  for  them  and  their  doctrines,  as  men  who  were  under 
the   especial   care,  and  subjects   of  the   miraculous   interposition, 
of  God. 

3.  It  would  show  the  rulers  that,  in  their  attempt  to  crush  the  apos- 
tles, they  were  fighting  against  God,  and  that  their  efforts  must  be 
hopeless. 

20.  All  the  words  of  this  life]  All  the  doctrines  of  the  gospel — truths 
which,  when  received  and  obeyed,  secure  eternal  life.  Thus  Peter 
says  to  the  Saviour,  "  To  whom  shall  we  go  but  unto  thee ;  thou  hast 
the  itords  of  eternal  life."  The  religion  of  Christ  gives  life  to  those 
who  "  are  dead  in  trespasses  and  sins."  It  supplies  them  with  a  con- 
tinued spiritual  life — the  life  of  faith— and  secures  to  them  eter::;.l  life 
beyond  the  tomb.  For  preaching  the  resurrection  they  were  impri 
eoned ;  but  now  they  were  to  go  again  into  the  temple,  the  most  pub- 
lic place,  and  boldly  preach  eternal  life,  as  brought  to  light  in  the 
gospel  and  by  the  resurrection  of  the  Lord  Jesus  Christ 


NOTES  ON  THE  ACTS.  101 

21  And  when  they  heard  that,  they  entered  into  the  temple 
early  in  the  morning,  and  taught.     But  the  high  priest  came, 
and  they  that  were  with  him,  and  called  the  council  together, 
and  all  the  senate  of  the  children  of  Israel,  and  sent  to  the 
prison  to  have  them  brought. 

22  But  when  the  officers  came,  and  found  them  not  in  the 
pfison,  they  returned,  and  told, 

23  Saying,  The  prison  truly  found  we  shut  with  all  safety, 
and  the  keepers  standing  without  before  the  doors  :  but  when  we 
had  opened,  we  found  no  man  within. 

24  Now,  when  the  high  priest,  and  the  captain  of  the  temple, 
and  the  chief  priests,  heard  these  things,  they  doubted  of  them 
whereunto  this  would  grow. 

25  Then  came  one  and  told  them,  saying,  Behold,  the  men 
whom  ye  put  in  prison  are  standing  in  the  temple,  and  teaching 
the  people. 

21.  Early  in  the  morning]  Original,  "At  daybreak."     They  imme- 
diately obeyed  the  word  of  God,  without  hesitation  or  fear  of  the  con- 
sequences.    When  duty  evidently  calls  we  should  follow,  trusting  in 
God,  however  great  the  dangers  we  may  encounter.     The  devout 
Jews  were  accustomed  to  wait  early  in  the  temple  for  their  devotions. 
Luke  xxi,  38 ;  John  viii,  2.     The  morning  is  a  peculiarly  favorable 
hour  for  religious  exercises  and  prayerful  reflection;  the  mind  is 
clear,  strong,  and  unburdened  with  daily  cares.     The  high  priest  came] 
To  the  council  chamber,  which  was  in,  or  near,  the  temple.    And  they 
that  were  with  him]  His  friends  and  partisans.     (See  verse  17.)     And 
all  the  senate  of  the  children  of  Israel]  All  the  elders,  as  the  original  sig- 
nifies, of  Israel.     In  addition  to  the  council,  as  a  grave  matter  was  to 
come  before  them,  they  call  in  the  chiefs — men  of  note,  age,  and 
influence  among  the  people. 

22.  When  the  officers  came]  Those  sent  by  the  council,  holding  an 
office  like  our  constable. 

23.  The  prison  truly  found  we  shut,  &c.]  They  found  the  prison  shut, 
and  everything  safe,  so  that  it  could  not  have  been  broken  open.    And 
besides,  the  keepers  were  all  in  their  places,  unconscious  of  M'hat  had 
occurred. 

24.  Captain  of  the  temple]    (See  note  on  Acts  iv,  1.)     Chief  priests] 
The  heads  of  the  divisions  of  the  sacerdotal  classes.  1  Chron.  xxiv. 
They  doubted  of  them  whereunto  this  vxwld  grow]    They  did  not  know 
what  to  think  of  it.     They  were  astonished,  and  could  not  conceive 
how  the  apostles  had  escaped,  or  what  would  be  the'  end  of  this 
marvelous  occurrence. 

25.  Then  came,  &x.]  In  the  midst  of  their  perplexity  it  was  annouwed 
to  them  that  these  same  prisoners  were  now  preaching  in  the  temple 


102  NOTES  ON  THE  ACTS. 

26  Then  went  the  captain  with  the  officers,  and  brought  them 
without  violence :  for  they  feared  the  people,  lest  they  should 
have  been  stoned. 

2  7  And  when  they  had  brought  them,  they  set  them  before  the 
council :  and  the  high  priest  asked  them, 

28  Saying,  Did  not  we  straitly  command  you,  that  ye  should 
not  teach  in  this  name  ?  and  behold,  ye  have  filled  Jerusalem 
with  your  doctrine,  and  intend  to  bring  this  man's  blood 
upon  us. 

26.  Without  violence,  &c.]  Merely  presenting  the  orders  of  the  coun- 
cil for  their  appearance,  and  requesting  their  obedience,  not  binding 
or  forcing  them ;  for  the  multitude  were  around  them,  eager  to  hear 
their  words,  and  were  convinced  of  their  sacred  character.    Any  in- 
sult or  injury  inflicted  upon  them  would  have  been  immediately  re- 
sisted by  the  people,  who  esteemed  them  prophets.     Violence  would 
have  been  unnecessary,  for  the  religion  of  the  apostles  taught  them 
not  to  resist  authority,  but  to  submit  themselves  for  conscience'  sake, 
and  suffer  injury  rather  than  do  a  wrong.    And  the  apostles  were 
not  unwilling  to  have  another  opportunity  of  preaching  before  the 
council. 

27.  Set  them  Ivfore  the  council]  Placed  them  in  the  presence  of  the 
members  in  the  centre  of  the  room,  before  them  all. 

28.  Did  we  not  straitly  command,  &c.]     (See  Acts  iv,  17,  18.)     In 
this  name]  In  the  name  of  Jesus,  as  his  disciples,  and  still  teaching 
by  his  authority,  implying  thus  his  Mcssiahship,  and  the  sin  of  the 
rulers  in  his  death.     Ye  have  filled  Jerusalem]  This  was  intended  to 
be  an  accusation  against  them,  but  it  was  the  highest  compliment 
they  could  have  paid  the  apostles,  thus  to  speak  of  their  diligence 
and  great  success.    And  intend  to  brinrj  this  man's  blood  upon  us]  That 
is,  they  accuse  the  apostles  of  bringing  the  responsibility  of  an  inno- 
cent man's  death,  and  he  the  Messiah,  upon  them.     It  was  true  enough 
that  the  apostle  had  charged  home  upon  them  the  death  of  Christ, 
but  not  as  they  would  insinuate,  in  such  a  manner  as  to  enrage  the 
people  against  their  rulers,  and  bring  them  into  danger.     What  they 
had  said  of  this  matter  they  had  spoken  in  their  presence.  Acts  iii 
and  iv.     They  had  referred  to  it  in  a  spirit  of  tenderness,  attributing 
it  to  their  ignorance,  and  assuring  them  of  forgiveness.     Conscience 
was  evidently  at  work  in  the  bosom  of  these  councilors.     It  may  be 
they  now  recollected  the  cry  that  went  up  from  the  lips  of  the  multi- 
tude, in  which  they  joined,  "  His  blood  be  on  us,  and  on  our  children;" 
and  they  felt  no  small  uneasiness,  in  view  of  the  remarkable  occur- 
rences of  late,  and  especially  on  account  of  the  last  miracle,  and  the 
effect  it  must  have  upon  the  people. 


NOTES  ON  THE  ACTS.  103 

29  Then  Peter  and  the  other  apostles  answered  and  said,  We 
ought  to  obey  God  rather  than  men. 

30  The  God  of  our  fathers  raised  up  Jesus,  whom  ye  slew 
and  hanged  on  a  tree : 

31  Him  hath  God  exalted  with  his  right  hand  to  be  a  Prince 
and  a  Saviour,  for  to  give  repentance  to  Israel,  and  forgiveness 
of  sins. 

29.  Then  Peter  and  the  other  apostles  answered}  Peter  spoke  in  their 
behalf,  or  they,  in  some  way,  assented  to  what  he  said.     We  ought  to 
obey  God  rather  than  man]  The  same  answer,  in  substance,  that  they 
had  once  before  made.     (See  Acts  iv,  19.)     They  had  received  their 
commission  from  on  high ;  God  had  divinely  attested  it  by  noted 
miracles.    The  very  night  preceding,  their  commission  had  been  re- 
newed by  an  angelic  messenger.    They  could  not  doubt  their  call  of 
God  to  this  office,  and  they  speak  a  great  truth  when  they  say,  We 
ought ;  it  is  right,  it  is  necessary,  that  we  should  obey  God,  let  the  con- 
sequence be  as  it  may,  rather  than  man. 

30.  The  God  of  our  fathers  raised  up  Jesus]  They  were  accused  of 
sedition  in  preaching  Jesus.    Peter  now  enters  into  their  defense 
against  this  charge.     He  has  assumed  that  the  authority  of  God  was 
supreme,  and  now  proceeds  to  show  that  Jesus  was  sent  of  God,  and 
they  were  the  authorized  witnesses  of  his  sufferings,  death,  and  his 
power  and  willingness  to  save.     The  God  they  and  their  fathers  wor- 
shiped had  raised  up  from  the  dead,  or  constituted,  appointed,  Christ 
in  this  way  to  be  the  world's  Saviour.     Whom  ye  slew  and  hanged  on 
a  tree]  Whom  ye  put  to  death  by  hanging  him  upon,  or  nailing  him 
to,  a  cross ;  the  word  translated  hanged,  means  to  dispatch,  to  kill;  and 
the  term  translated  tree,  signifies  u-ood,  a  jiost,  a  gibbet,  and  refers  to  the 
cross  of  wood  upon  which  he  was  crucified.     Thus  says  Peter  in  his 
First  Epistle,  ii,  24,  of  the  Saviour,  that  he  "  bare  our  sins  in  his  own 
body  on  the  tree."  Acts  x,  39;  Gal.  iii,  13. 

31.  Him  hath  God  exalted  with  his  right  Jiand]  Or  to  his  right  hand : 
raised  him  from  the  dead  to  an  exalted  seat  of  honor — a  convincing 
testimony  of  his  Messiahship.     To  be  a  Prince  and  a  Saviour]     (See 
Acts  iii,  15.)     He  was  to  be  the  supreme  ruler  in  his  spiritual  and 
everlasting  kingdom,  and,  as  a  Saviour,  save  his  people  from  their 
sins.  Matt,  i,  21.     Mr.  Benson  adds  the  following  remark  to  this  pas- 
sage :  "  Observe,  reader,  we  cannot  have  Christ  to  be  our  Saviour 
unless  we  be  willing  to  take  him  to  be  our  Kuler.     We  cannot  be 
redeemed  and  healed  by  him  unless  we  give  up  ourselves  to  be  gov- 
erned by  him.     His  saving  us,  is  in  order  to  his  ruling  us."     To  give 
repentance]  To  produce,  or  be  the  cause  of  repentance  through  the 
preaching  of  his  gospel.     To  give  a  space  and  opportunity  for  repent- 


104  NOTES  ON  THE  ACTS. 

32  And  we  are  his  witnesses  of  these  things ;  and  so  is  also 
the  Holy  Ghost,  whom  God  hath  given  to  them  that  obey  him. 

33  When  they  heard  that,  they  were  cut  to  the  heart,  and  took 
counsel  to  slay  them. 

ance^  and  bestow  the  necessary  grace  to  soften  and  melt  the  heart. 
To  Israel]  The  Jews.  Peter  was  now  addressing  the  Jews,  to  whom 
the  gospel  was  first  offered,  according  to  the  direction  of  our  Lord. 
As  wicked  as  they  had  been  in  the  death  of  the  Messiah,  still,  as  their 
Prince  and  Saviour,  he  has  secured  for  them,  as  well  as  for  all  sin- 
ners, pardon  and  the  remission  of  sins  through  his  blood.  The  for- 
giveness of  sins]  Such  was  the  exalted  character  of  Christ,  and  the 
merit  of  his  atonement,  that  he  had  the  power  to  remit  the  penalty 
of  sin  to  all  who  believed  in  him,  both  Jew  and  Gentile,  they  being 
truly  contrite  for  them.  Repentance  is  here  called  a  gift  of  Christ, 
because,  by  his  death,  he  has  rendered  repentance  possible,  and  par- 
don accessible  to  all.  He  also  sends  the  Holy  Spirit,  by  whose  influence 
alone  the  heart  is  broken  and  rendered  truly  penitent.  The  Spirit  is 
given  to  all  that  seek  him,  producing  repentance,  and  securing  for- 
giveness of  sin  and  the  new  birth.  Kepentance  is  also  the  act  of 
man ;  for  he  seeks  the  blessing  of  the  Spirit,  breaks  off  from  his  evil 
courses,  and  obeys  the  word  of  God,  working  out  his  own  salvation, 
while  the  Spirit  of  God  worketh  in  him  and  with  him. 

32.  We  are  his  witnesses  of  these  things]    Of  his  resurrection  and 
ascension,  of  his  doctrines  and  miracles ;  for  this  we  were  appointed, 
Luke  xxiv,  48 ;  and  we  speak  that  which  we  have  heard  and  seen. 
And  so  is  ako  the  Holy  Ghoxt]   By  his  remarkable  presence  he  has 
fulfilled  the  prophecy  of  the  Scriptures  and  of  Christ,  and  thus  testi- 
fied to  his  Messiahship ;  and  by  his  filling  our  hearts,  and  the  miracles 
he  has  wrought  through  us,  he  has  witnessed  to  our  truth,  and  to  the 
truth  of  the  gospel  we  preach.     To  thf-ni  that  obey  him]  The  apostles 
and  disciples — the  company  of  Christians  who  had  received  Christ — 
all  had  been  sealed  by  the  Holy  Spirit.     To  those  that  now  obey 
him,  and  submit  wholly  to  Christ  as  their  Prophet.  Priest,  and  King, 
does  the  Holy  Spirit  bear  its  testimony:  "for  the  Spirit  itself  bear- 
eth  witness  with  our  spirit  that  we  are  the  children  of  God.'' 

33.  They  were  cut  to  the  heart]    The  original  means,  to  be  sawn 
through.     They  were  not  filled  with  penitence  and  grief  of  heart  in 
view  of  their  sins ;  but  by  this  bold  charge  of  the  murder  of  Christ 
made  to  their  faces,  they  were  stung  to  the  heart,  and  "  were  filled 
with  fury,  and,  as  it  were,  gnashed  their  teeth — a  metaphor  taken 
from  gnashing  the  teeth  as  one  draws  a  saw."     Took  counsel  to  slay 
them]  Determined  at  once,  a«  if  their  minds  were  made  up.     With 


NOTES  ON  THE  ACTS.  105 

34  Then  stood  there  up  one  in  the  council,  a  Pharisee,  named 
Gamaliel,  a  doctor  of  the  law,  had  in  reputation  among  all  the 
people,  and  commanded  to  put  the  apostles  forth  a  little  space ; 

35  And  said  unto  them,  Ye  men  of  Israel,  take  heed  to  your- 
selves what  ye  intend  to  do  as  touching  these  men : 

36  For  before  these  days  rose  up  Theudas,  boasting  himself  to 


out  even  sending  the  prisoners  out  for  deliberation,  (Acts  iv,  15,)  they 
(probably  the  high  priest's  party  more  especially)  were  bent  at  once 
upon  their  ruin. 

34.  A  Pharisee,  named  Gamaliel]  The  Pharisees  believed  in  a  re- 
surrection, and  earnestly  disputed  this  doctrine  with  their  opponents 
While  the  high  priest  and  his  party  are  impetuously  hurrying  on 
the  condemnation  of  the  prisoners,  as  no  small  cause  of  their  present 
arrest  was  their  preaching  the  doctrine  of  Christ's  resurrection,  a 
noted  and  learned  Pharisee,  a  member  of  the  council,  stands  up  to 
speak,  and  offers  the  following  cautious  and  praiseworthy  advice. 

There  are  three  noted  persons  bearing  this  name  mentioned  in  the 
records  of  the  Jews ;  and  it  is  the  general  opinion  that  he  was  the 
first  bearing  the  title  of  Eabban  Gamaliel,  the  elder — the  others  being 
his  descendants.  He  is  believed  to  have  been  the  grandson  of  the 
celebrated  Hillel,  son  of  Simeon,  who  took  the  Saviour  in  his  arms 
and  blessed  him,  (Luke  ii,  25-34,)  and  uncle  of  Nicodemus.  He 
was  for  thirty-two  years  president  of  the  Jewish  Sanhedrim.  Though 
he  is  represented  to  have  lived  some  twenty-two  years  after  these 
events,  long  enough  to  have  convinced  himself,  according  to  his  own 
test,  that  Christianity  was  from  God,  yet  we  have  no  account  but  that 
he  lived  and  died  a  Pharisee.  How  strange,  often,  is  the  contrast 
between  a  man's  precept  and  practice !  A  doctor  of  the  law]  He  was 
a  teacher  and  an  expounder  of  the  Jewish  law.  Familiar  with  the 
inspired  books,  and  well  acquainted  with  the  law  of  Moses,  and  the 
ancient  traditions,  he  gave  decision  in  cases  upon  difficult  questions 
arising  from  these  sources.  The  apostle  Paul  was  one  of  his  pupils. 
Acts  xxii,  3.  He  seems  to  have  had  no  small  celebrity  among  the 
Jews  for  his  knowledge  and  weight  of  character.  Commanded]  Ad- 
vised. To  put  the  apostles  forth  a  little,  space]  To  permit  them  to  re- 
tire, lead  them  out  of  the  council  chamber,  while  they  deliberated. 

35.  Take  heed  to  yourselves]  Beware — avoid  a  hasty  decision — look 
well  to  your  judgment.     What  ye  intend  to  do  as  touching  these  men] 
Or  what  ye  intend  to  do  to  them.   They  had  already  determined  upon 
their  death. 

36.  Theudas]   This  was  a  common  name  among  the  Jews,  and 
several  bearing  it  led  insurrections  in  these  troublous  times     Jo- 


106  NOTES  ON  THE  ACTS. 

be  somebody ;  to  whom  a  number  of  men,  about  four  hundred, 
joined  themselves :  who  was  slain ;  and  all,  as  many  as  obeyed 
him,  were  scattered,  and  brought  to  naught. 

37  After  this  man  rose  up  Judas  of  Galilee,  in  the  days  of  the 
taxing,  and  drew  away  much  people  after  him :  he  also  perish- 
ed ;  and  all,  even  as  many  as  obeyed  him,  were  dispersed. 


sephus  mentions  one  of  this  name,  some  years  later,  who  raised  a 
rebellion,  and  was  destroyed,  with  all  his  forces,  by  the  Eoman  pro- 
curator. Some  have  supposed  this  to  be  the  same  as  the  one  men- 
tioned by  Luke,  and  that  Josephus  had  made  an  error  in  chronology 
Others  suppose  him  to  have  been  the  same  as  Judas,  two  names 
being  common  among  the  Jews,  who  is  mentioned  by  Josephus  as 
leading  a  revolt  in  Galilee,  a  little  after  the  death  of  Herod  the 
Great.  It  is  of  but  little  consequence,  however,  to  attempt  so  nice  a 
harmony  between  Josephus  and  St.  Luke,  in  reference  to  this  matter, 
as  the  Jewish  historian  does  not  pretend  to  record  all  the  insurrec- 
tionary movements  that  were  started  in  the  disturbed  and  tumultuous 
times  succeeding  the  death  of  Herod  the  Great,  but  remarks  that  there 
were,  "at  this  time,  ten  thousand  other  disorders  in  Judea."  He 
passes  over  the  first  Theudas.  it  may  be.  on  account  of  the  insignifi- 
cance of  his  revolt.  Gamaliel  mentions  it  as  something  they  all 
were  familiar  with,  and  affording  a  good  illustration  of  his  idea. 
Boasting  himself  to  be  somebody]'  Pretending  to  be  some  great  person- 
age— a  prophet — a  great  leader,  or  perhaps  the  Messiah.  Brought  to 
naugfit]  The  revolt  was  entirely  quelled,  and  his  deceived  companions 
disbanded  and  dispersed. 

37.  Judas  of  Galilee,  in  the  days  of  the  taxing]  For  his  tyranny  and 
mal-administration,  Archelaus,  the  son  of  Herod  the  Great,  was  de- 
posed from  the  kingdom  of  Judea,  and  the  government  was  entirely 
changed:  this  was  in  the  twelfth  year  of  Christ.  From  this  time 
Judea  became  a  Roman  province,  and  was  attached  to  Syria,  and 
governed  by  a  Roman  procurator.  Quirinus.  or  Cyrenius.  as  he  is 
called  by  St.  Luke,  was  then  president  of  Syria :  and  he  caused  the 
property  of  the  several  provinces,  Judea  among  the  rest,  under  his 
charge,  to  be  enrolled,  preparatory  to  taxation,  and  levied  a  tribute 
upon  them.  This,  of  course,  would  be  particularly  offensive  to  the 
proud  Jews,  although  they  were,  in  fact,  before  a  Roman  province, 
yet  they  had  a  nominal  king.  This  change,  and  the  tax,  destroyed 
the  last  exhibition  of  independence,  and  a  great  revolt  immediately 
sprung  up  in  Galilee,  under  the  direction  of  one  Judas,  and  Sadoc,  a 
Pharisee,  who  is  called  by  Josephus  a  Gaulonite.  probably  from  his 
having  been  born  or  residing  awhile  in  the  region  of  Gaulonites. 


NOTES  ON  THE  ACTS.  107 

88  And  now  I  say  unto  you,  Refrain  from  these  men,  and  let 
them  alone :  for  if  this  counsel  or  this  work  be  of  men,  it  will 
come  to  naught : 

39  But  if  it  be  of  God,  ye  cannot  overthrow  it ;  lest  haply  ye 
be  found  even  to  fight  against  God. 

These  insurgents  held  that  it  was  not  lawful  to  pay  tribute  to  Caesar, 
or  submit  to  the  Romans ;  that  God  was  their  only  Sovereign,  and 
they  should  call  no  man  Lord.  They  were  also  called,  on  account 
of  their  enthusiasm,  Zealots,  suffering  death  or  torture  rather  than 
paying  the  assessed  tax.  It  was  in  view  of  these  opinions  that  the 
inquiry  was  made  of  our  Lord  whether  it  was  lawful  to  pay  tribute 
to  Caesar.  (See  Matt,  xxii,  17-21.)  The  heads  of  the  rebellion  were 
destroyed;  but  the  spirit  of  revolt  was  never  laid  in  Galilee,  though 
the  most  bloody  vengeance  was  taken  upon  them  by  the  Roman 
procurators.  (See  Luke  xiii,  1.)  Both  of  these  leaders  had  soon, 
come  to  an  unhappy  end,  and  their  misguided  bands  had  been  scat- 
tered :  and  now  Gamaliel  is  about  to  bring  out  his  general  principle, 
introduced  by  these  illustrations — that  a  divine  Providence  controls 
all  these  events— that  evil,  and  evil  men,  cannot  prosper — that  in  a 
very  short  time,  even  if  no  one  opposes  them,  impostors  will  work 
out,  under  the  Almighty  judgments,  their  own  ruin :  such,  undoubtedly, 
would  be  the  fate  of  their  present  prisoners  if  they  were  deceivers. 

38.  Refrain  from  these  men]  Do  not  meddle  with  them,  or  seek  to 
restrain  them ;  maltreat  them  not.    Let  them  alone}  Leave-them  in 
the  hands  of  Providence.    Let  them  bring  about  their  own  destruc- 
tion, which  must  follow  if  they  are  in  error,  or    demonstrate   the 
truth.     Tf  this  counsel  or  this  work}  This  plan  and  design  of  theirs. 
Be  of  men}  Merely  a  human  scheme,  an  imposition.    It  mil  come  to 
nawjht}  Soon  fail. 

39.  Be  of  God}  Of  divine  institution,  as  they  preach.     Probably 
Gamaliel  might  have  been  struck  with  their  calm  and  heavenly  de- 
portment, their  noble  and  authoritative  defense,  and  have  been  more 
or  less  convinced  of  their  truth.    Haply}  Perhaps — it  may  be.     To 
fight  against  God]  To  resist  the  divine  will  and  purpose.     If  it  is 
from  him,  how  vain  to  resist  Omnipotence !     How  unequal  the  con- 
test between  good  and  evil!    How  strong  is  the  church  when  she 
trusts  in  her  almighty  Defender!     No  weapon  that  is  formed  against 
her  can  prosper.     How  prophetic  was  the  language  of  Gamaliel! 
Yc  cannot  overthrow  it}  The  Jews  attempted  it — kings  of  the  earth 
have  since  made  the  attempt — infidel  minds  have  measured  their 
strength  against  its  mighty  bulwarks ;  but  to  them  all  speaks  this 
oracle  truly,  "  Ye  cannot  overthrow  it." 


108  NOTES  ON  THE  ACTS. 

40  And  to  him  they  agreed :  and  when  they  had  called  the 
apostles,  and  beaten  them,  they  commanded  that  they  should 
not  speak  in  the  name  of  Jesus,  and  let  them  go. 

41  And  they  departed  from  the  presence  of  the  council,  re- 
joicing that  they  were  counted  worthy  to  suffer  shame  for  his 
name. 

42  And  daily  in  the  temple,  and  in  every  house,  they  ceased 
not  to  teach  and  preach  Jesus  Christ. 

40.  To  him  they  agreed]  Not  to  kill  or  imprison  them.     His  reputa- 
tion, and  the  evident  wisdom  of  his  advice,  would  secure  this  in  part, 
although  still  they  could  not  wholly  refrain  from  punishing  them. 
Beaten  them]  Perhaps  they  administered  this  punishment — a  severe 
and  ignominious  infliction,  consisting  usually  of  thirty-nine  lashes — 
lest  their  authority  should  seem  to  be  resisted  with  impunity.     They 
had  forbidden  the  apostles  to  preach,  and  had  arrested  them  for  a 
breach  of  this  command:  to  save  their  own  honor,  as  well  as  to 
make  an  impression  hostile  to  the  apostles  upon  the  people,  they  ad- 
minister this  disgraceful  punishment. 

41.  Rejoicing  that  they  were  counted  worthy  to  suffer  sftame]  A  blessed 
spirit  do  these  apostles  manifest,  exhibiting  the  wonderful  power  of 
grace  upon  their  hearts.     They  do  not  murmur  at  their  punishment, 
though  they  are  innocent ;  express  no  rage  against  their  malicious 
judges ;  neither  are  they  in  the  least  fearful,  or  driven  from  their 
purpose  to  preach  Christ,  by  their  early  and  severe  experience  of  the 
power  and  cruelty  of  their  enemies.     They  feel  no  false  shame  under 
their  ignominious  punishment,  but  rather  glory  that   they  are   so 
highly  honored  as  to  be  permitted  to  suffer  for  their  Master's  sake. 
They  rejoice  because  an  especial  blessing  had  been  pronounced  by 
Jesus    Christ  upon   those  who    suffered  for  righteousness'    sake : 
"  Blessed  are  ye  when  men  shall  revile  you,  and  persecute  you,  and 
say  all  manner  of  evil  against  you  falsely  for  my  sake.     Eejoice, 
and  be  exceeding  glad,  for  great  is  your  reward  in  heaven."   Matt. 
v,  11.  12.     When  we  suffer  for  our  sins,  we  should  be  overwhelmed 
with  shame;  but,  as  says  Peter.  (1  Peter  iv.  16.)  "If  any  man  suffer 
as  a  Christian,  let  him  not  be  ashamed:  but  let  him  glorify  God  on 
this  behalf."     Counted  worthy]  Esteemed  fit.  on  account  of  their  faith- 
fulness to  Christ,  by  the  council.     Suffer  sJiame]  A  shameful  punish- 
ment.   For  his  name]  On  account  of  preaching  salvation  and  working 
miracles  in  his  name  and  by  his  authority. 

42.  And  daily  in  the  temple]  At  the  hours  of  prayer,  when  the  peo- 
ple gathered  there  for  devotion.    And  in  every  house]   In  private 
houses,  thus  going  from  house  to  house,  wherever  they  could  find 
access,  they  teach  the  doctrines  of  the  kingdom.     Teach  and  prearh 


NOTES  ON  THE  ACTS.  109 

Jesus  Christ]  Teach  his  doctrines — set  forth  his  life,  death,  and  re- 
surrection, the  object  of  his  coming,  the  necessity  of  repentance  and 
faith  in  him;  and  then  press  their  hearers,  by  arguments  and  en- 
treaties, to  an  immediate  belief  in  him  unto  salvation. 


CHAPTER  VI. 

1.  The  Grecian  Christians  murmur  against  the  Hebrews,  esteeming  that  their 
poor  are  neglected  in  the  distribution  of  the  funds  for  the  destitute ;  3,  the 
apostles,  therefore,  appoint  seven  men  of  good  report  to  take  the  entire  charge 
of  this  matter,  and  give  themselves  wholly  to  their  appropriate  work.  5.  Among 
these  was  Stephen,  a  man  full  of  the  Holy  Ghost,  and  a  powerful  preacher. 
9.  Certain  members  of  the  foreign  synagogues  attempt  to  dispute  with  him 
concerning  the  gospel,  but  are  confounded  in  the  argument ;  12,  they,  therefore, 
excite  a  popular  tumult  against  him,  and  hurry  him  before  the  Sanhedrim, 
13,  falsely  accusing  him  of  blasphemy ;  15,  but  his  innocence  shone  out  con- 
spicuously in  his  countenance  as  they  gazed  upon  him. 

AND  in  those  days,  when  the  number  of  the  disciples  was 
multiplied,  there  arose  a  murmuring  of  the  Grecians  against 
the  Hebrews,  because  their  widows  were  neglected  in  the  daily 
ministration. 
2  Then  the  twelve  called  the  multitude  of  the  disciples  unto 

1 .  And  in  those  days]  Soon  after  the  events  recorded  in  the  preced- 
ing chapter.    A  murmuring  of  the  Grecians  against  the  Hebrews]  Original, 
Hellenists.     These  were  foreign  Jews,  who  were  born  and  resided  in 
Grecian  cities,  and  spake  the  Grecian  tongue.    They  had  come  up  to 
Jerusalem,  probably,  to  attend  the  feast,  and,  being  converted  to 
Christianity,  chose  to  sojourn  there  rather  than  return  immediately  to 
their  native  cities.     The  Hebrews  were  the  native-born  Jews  who 
spoke  the  language  of  Palestine — Syro-Chaldee.     This  seems  to  have 
been  the  matter  in  dispute.     Under  the  benevolent  impulses  of  the 
Holy  Spirit  the  wealthy  converts,  both  Jews  and  Grecians,  had  con- 
tributed liberally  to  a  common  fund  for  the  support  of  the  poor,  with 
the  intention  that  it  should  be  distributed  equally  among  all  the  needy 
cases.     Mosheim  and  the  best  commentators  are  of  the  opinion  that 
distributers  of  this  bounty  were  appointed  from  among  the  Hebrews, 
who  had  care  of  the  fund,  and  to  whom  appeals  for  relief  were  made. 
Either  with  or  without  sufficient  reason,  suspicion  arose  among  the 
Hellenists,  or  foreign  Jews,  that  partiality  was  shown  in  the  distribu- 
tion, and  that  their  necessitous  widows  did  not  receive  their  due  pro- 
portion of  relief,  while  the  native  Jews  were  liberally  supplied.    In 
the  daily  ministration]  Daily  distribution.  Acts  iv,  35. 

2.  The  twelve]  The  twelve  apostles.     The  multihide  of  the  disciples] 


110  NOTES  ON  THE  ACTS. 

them,  and  said,  It  is  not  reason  that  we  should  leave  the  word 
of  God,  and  serve  tables. 

3  Wherefore,  brethren,  look  ye  out  among  you  seven  men  of 
honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we 
may  appoint  over  this  business. 

4  But  we  will  give  ourselves  continually  to  prayer,  and  to  the 
ministry  of  the  word. 

5  And  the  saying  pleased  the  whole  multitude :  and  they  chose 
Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost,  and  Philip, 
and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmenas,  and 
Nicolas,  a  proselyte  of  Antioch, 

The  church  generally.  It  is  not  reason]  It  is  not  proper  or  fitting  that 
our  office,  which  is  of  so  much  more  importance,  should  be  hindered 
to  attend  to  these  minor  cases.  Leave  the  word  of  God]  Interrupt  or 
neglect  our  business  of  preaching  the  gospel,  which  is  indeed  the  word 
of  God.  Serve  tables}  Attend  to  the  daily  wants  of  the  poor — see  thai 
their  tables  are  provided  from  the  general  rand. 

3.  Look  ye,  out  among  you]    Choose  carefully  from  your  number. 
Honest  report]  Men  noted  for  their  honesty  and  probity.    Full  of  the 
Holy  Ghost  and  wisdom]  Eminently  pious,  and  entirely  devoted  to  the 
gospel ;  and,  withal,  prudent  and  discriminating  in  managing  busi- 
ness transactions.     Some  pious  men  are  most  miserable  financiers. 
The  wisest,  as  well  as  most  devout,  should  be  appointed  to  manage 
the  necessary  business  of  the  church.     Wham  we  may  appoint]  Con- 
firm and  set  apart  to  the  management  of  this  business. 

4.  But  we  will  gice  ourselves,  &c.j  We  will  constantly  and  steadfastly 
give  ourselves  to  prayer,  and,  as  it  may  also  imply,  to  religious  medi- 
tation, preparatory  to  public  teaching.     Mr.  Wesley  remarks:  "  This 
is  doubtless  the  proper  business  of  a  Christian  bishop,  (or  pastor,)  to 
speak  to  God  in  prayer ;  to  men,  in  preaching  his  word,  as  ambassa- 
dor for  Christ." 

5.  This  suggestion  met  with  general  approbation,  and  they  nomi- 
nate seven  who  are  all  Hellenists,  or  foreign  Jews,  the  original  Jewish 
distributers  probably  being  united  with  them.     Stephen]  Who  soon 
gave  eminent  evidence  of  his  being  filled  with  the  Holy  Ghost,  and  a 
man  of  extraordinary  ability.     The  church,  however,  soon  lost  the 
benefit  of  his  wisdom,  as  he  enjoyed  the  high  honor  of  being  the  first 
martyr.    (See  Acts  viii.)     Philip]  A  preacher  also,  who  is  mentioned 
(Acts  viii,  5)  as  laboring  with  much  success  in  Samaria.     Nicolat,  a 
proselyte  of  Antioch]  That  is,  he  was  a  Gentile  Greek,  who,  having 
become  a  proselyte,  or  being  converted  to  the  Jewish  faith,  afterward 
embraced  the  gospel  of  Christ,  and  united  himself  with  the  early 
church.    Antioch  was  a  city  of  Syria,  situated  on  the  river  Orontes. 


NOTES  ON  THE  ACTS.  Ill 

6  Whom  they  set  before  the  apostles:  and  when  they  had 
prayed,  they  laid  their  hands  on  them. 

7  And  the  word  of  God  increased ;  and  the  number  of  the 
disciples  multiplied  in  Jerusalem  greatly ;  and  a  great  company 
of  the  priests  were  obedient  to  the  faith. 

8  And  Stephen,  full  of  faith  and  power,  did  great  wonders  and 
miracles  among  the  people. 

9  Then  there  arose  certain  of  the  synagogue,  which  is  called 
the  synagogue  of  the  Libertines,  and  Cyrenians,  and  Alexan- 

It  was  here  that  the  disciples  were  first  called  Christians.     ( See  Acts 
xi,  26.) 

6.  Whom  they  set  before  the  apostles]   Presented  to  them  for  their 
blessing,  as  their  choice,  and  every  way  worthy  of  their  office.     They 
laid  their  hands  on  them]  In  this  Way  investing  them  with  the  respon- 
sibilities of  their  office.    It  was  customary  among  the  Jews  thus  to 
induct  into  office.     (See  Gen.  xlviii,  14;  Num.  xxvii,  18,  19.)     In 
this  way,  also,  the  apostles  were  wont  instrumentally  to  convey  the 
blessing  of  the  Holy  Ghost  upon  the  disciples,  Acts  viii,  17 ;  xix,  6 ; 
and  it  may  be  on  this  occasion,  to  fit  them  every  way  for  their  duties, 
the  miraculous  influences  of  the  Spirit  were  imparted.  •  We  are  in- 
formed in  the  eighth  verse  that  Stephen  "did  great  wonders  and 
miracles  among  the  people." 

7.  And  the  word  of  God  increased]  The  doctrines  of  the  gospel  were 
widely  spread.    A  great  company  of  the  priests]  And  this  is  the  more 
remarkable,  as  they  had  been  among  the  most  virulent  opposers  and 
persecutors  of  Christ  and  the  apostles,  and  denounced  his  miracles ; 
but  under  the  preaching  of  these  men.  endowed  with  the  Holy  Spirit, 
they  are  slain,  and  submit  to  the  gospel.    "  From  this  we  may  learn," 
says  Dr.  Clarke,  "  that  it  is  not  by  miracles  that  sinners  are  to  be  con- 
verted to  God,  but  by  the  preaching  of  Christ  dying  for  their  offenses, 
and  rising  again  for  their  justification."     Obedient  to  the  faith]  Obeyed 
the  gospel  requirements,  to  repent  and  believe  on  the  Lord  Jesus 
Christ. 

8.  Full  of  faith  and  power]  With  unwavering  confidence  in  God, 
and  on  that  account  fearless  while  in  the  path  of  duty,  and  also  full 
of  confidence  in  the  Lord  Jesus  Christ,  and  therefore  prepared  every- 
where to  preach  him,  and  being  endowed  with  "  power  from  on  high,". 
and  thus  enabled  to  work  miracles. 

9.  The  synagogue,  which  is  called  the  synagogue  of  the  Libertines]  There 
were  four  hundred  and  eighty  synagogues  in  Jerusalem,  ,and  proba- 
bly the  Jews  from  foreign  cities  had  their  own  synagogue  by  them- 
selves, where  they  met  together.     This  would  probably,  and  almost 
necessarily,  be  the  case  from  their  various  dialects,  peculiar  interests 


112  NOTES  ON  THE  ACTS. 

drians,  and  of  them  of  Cilicia,  and  of  Asia,  disputing  with 
Stephen. 

10  And  they  were  not  able  to  resist  the  wisdom  and  the  spirit 
by  which  he  spake. 

1 1  Then  they  suborned  men,  which  said,  We  hare  heard  him 
speak  blasphemous  words  against  Moses,  and  agqinst  God. 

and  sympathies,  and  the  disrespect  with  which  foreign  Jews  were  re- 
garded by  the  native  born.  Of  the  Libertines  here  mentioned,  many 
opinions  have  been  held.  The  most  plausible  seems  to  be,  that  the 
name  was  derived  from  their  peculiar  state  and  condition.  It  is  a 
Roman  term,  and  an  acquaintance  with  Roman  customs  throws  some 
light  upon  it.  Among  them,  a  person  who  had  been  a  slave  and  had 
obtained  his  freedom  was  called  libertus ;  and  his  child,  born  after  his 
freedom,  was  called  libertinus,  the  plural  of  which  is  the  word  here 
used.  We  know,  from  the  Jewish  historian,  that  there  were  many 
slaves  in  Rome  and  Italy,  who,  at  different  times,  had  been  removed 
from  Palestine.  These  afterward  received  their  liberty,  and  were  liv- 
ing in  great  numbers  at  Rome,  practicing  the  customs  and  rites  of 
their  fathers.  Eighteen  years  before  the  present  time  the  Jews  were 
banished  from  Rome  by  Tiberius,  and  many  of  them  would  have  un- 
doubtedly resorted  to  Jerusalem.  These  sons  of  liberated  slaves  very 
probably  bore  the  title  in  the  text,  and,  in  connection  with  others  from 
other  cities  of  the  Roman  empire  in  the  same  condition,  had  their 
synagogue  by  themselves.  Connected  with  the  large  synagogues  were 
rabbinical  schools  or  colleges  for  young  students,  under  the  charge 
of  some  celebrated  rabbi.  These  pupils  would  be  likely  to  covet  an 
opportunity  to  display  their  theological  acumen,  and  be  eager  to  enter 
into  dispute.  Cyrenians]  These  were  Jews  from  Cyrene,  a  large  and 
powerful  city  in  Africa.  Alexandrians]  Jews  from  Alexandria,  in 
Egypt  in  which  city  were  multitudes  of  this  people.  Cilicia]  A  pro- 
vince of  Asia  Minor,  bordering  on  the  Mediterranean,  where  was 
Tarsus,  the  birthplace  of  Paul,  who  probably  was  a  member  of  this 
synagogue.  Asia]  Asia  Minor,  the  western  peninsula,  or  the  still 
smaller  division  of  proconsular  Asia.  (See  Acts  ii.  9.) 

10.  And  the!/  were  not  able  to  resist  the  wUBom,  &c.]   By  wisdom  is 
meant  something  more  than  ordinary  ingenuity  in  argument.     It  was 
that  wisdom  that  cometh  from  above,  rendering  his  naturally  strong 
powers  invincible.    And  the  Spirit]  He  was  endued  with  the  Holy 
Ghost ;  what  could  resist  or  parry  the  influence  of  this  ?     Our  Lord 
had  promised  to  give  his  apostles  "  a  mouth  and  wisdom,  which  all 
their  enemies  should  not  be  able  to  gainsay  or  resist."  Luke  xxi,  15, 
The  Holy  Ghost  makes  a  powerful  preacher. 

11.  Then  they  suborned  men]  Privily  introduced  or  procured  false  wit- 


NOTES  ON  THE  ACTS.  113 

12  And  they  stirred  up  the  people,  and  the  elders,  and  the 
scribes,  and  came  upon  Mm,  and  caught  him,  and  brought  him 
to  the  council, 

13  And  set  up  false  witnesses,  which  said,  This  man  cease th 
not  to  speak  blasphemous  words  against  this  holy  place,  and 
the  law : 

nesses.  Induced  to  swear  falsely.  Being  overcome  in  the  discussion 
of  their  own  seeking,  and  unable  to  meet  the  force  of  Stephen's  de- 
monstrations, they  sought,  by  most  cowardly  and  dishonest  means, 
to  destroy  his  influence  and  ruin  him.  Blasphemous  words  against 
Moses,  and  against  God]  This  was  the  highest  accusation  that  could 
be  brought  against  any  man,  as  blasphemy  was  also  considered  trea- 
son, and  was  punished  with  death.  Lev.  xxvi,  16.  Blasphemy  against 
man  is  falsely  accusing,  disparaging  him,  or  treating  disrespectfully  his 
character  and  reputation ; — against  God,  speaking  falsely  and  impiously 
against  him.  By  false  inferences  from  the  language  of  the  apostles,  in 
reference  to  Christ's  fulfilling  the  ceremonial  law,  and  rendering  it 
unnecessary  to  salvation,  but  requiring  faith  in  Jesus,  who  was  greater 
than  Moses,  and  was  to  be  regarded  henceforth  as  their  teacher  and 
spiritual  leader,  as  if  they  had  represented  him  as  a  false  teacher  or 
impostor,  they  accuse  him  of  blasphemy  against  Moses;  and,  as 
his  institutions  were  of  divine  appointment,  they  esteem  this  blasphe- 
my against  God  also.  Bishop  Horsley,  in  his  answer  to  Priestley, 
shows  that  this  blasphemy  against  God  consisted  in  asserting  the 
divinity  of  Christ,  which  Stephen  died  attesting.  (See  verse  14.) 

1 2.  And  they  stirred  up  the  people,  and  the  elders,  and  the  scribes]  And 
they — that  is,  the  Libertines — raised  a  commotion  and  popular  tumult 
among  the  people  and  higher  classes — the  elders  and  scribes — who, 
being  connected  with  the  Sanhedrim,  would  summon  Stephen  to  trial. 
And  they  came  upon  him]  "And  they,  having  come  upon  him"  in  a 
tumultuous  manner,  forcibly  seized  him  without  any  legal  arrest,  and 
carried  him  in  this  way  to  the  court  of  the  Sanhedrim. 

13.  And  set  up  false  witnesses]  They  did  not  probably  apply  to  him 
language  that  he  did  not  use,  but  they  perverted  the  sense  of  it,  not 
quoting  it  correctly,  and  exaggerating  what  they  did  quote.     They 
distorted  the  sense  of  it,  and  made  it  quite  a  different  matter.     We 
should  always  be  watchful  when  we  repeat  another's,  and  especially 
an  opponent's,  language,  to  do  it  with  absolute  correctness,  and  not 
twist  and  distort  it,  to  enable  us  to  draw  frcm  it  an  unworthy  and 
unintended  inference.     This  was  the  falsehood  of  these  suborned  wit- 
nesses.   Against  this  holy  place J  Against  Jerusalem  (Matt,  iv,  5)  and 
the  temple,  by  prophesying  their  destruction.    And  the  law]  The  law 
of  Mose?,  in  preaching  salvation  by  Christ. 


114  NOTES  ON  THE  ACTS. 

14  For  we  have  heard  him  say,  that  this  Jesus  of  Nazareth 
shall  destroy  this  place,  and  shall  change  the  customs  which 
Moses  delivered  us. 

15  And  all  that  sat  in  the  council,  looking  steadfastly  on  him, 
saw  his  face  as  it  had  been  the  face  of  an  angel. 

14.  Shall  destroy  this  place]  This  our  Lord  himself  had  prophesied, 
and  very  probably  Stephen  had  reiterated,  though  with  a  widely  dif- 
ferent meaning  and  intention  from  what  they  pretended.     Change  the 
customs]  The  rites  and  ceremonies  of  the  Jewish  religion.     The  term 
change  is  used  in  the  sense  of  abrogating,  annulling,  and  introducing 
others. 

15.  Hooking  steadfastly  on  him]  Fastening  their  eyes  upon  his  coun- 
tenance, attracted  by  his  peculiar  aspect  and  uncommon  grace  of  ap- 
pearance.    Saw  his  face  as  it  had  been  the  face  of  an  angel]  Some  com- 
mentators, among  whom  is  found  the  pious  and  learned  Doddridge, 
esteem  this  a  miraculous  and  visible  light,  or  glory,  made  to  play  over 
the  face  of  Stephen,  like  that  which  glowed  upon  the  face  of  Moses, 
(Exod.  xxxiv,  29,)  and  sent  by  God  as  a  divine  attestation  of  his  in- 
nocence of  the  charge  of  blasphemy,  and  of  the  regard  in  which  he 
was  held  by  the  Almighty ;  but  the  largest  number  of  writers  upon 
Acts  consider  the  expression  proverbial,  and  used  among  the  Hebrews 
to  indicate  majesty  of  bearing,  grace  of  appearance,  inspiring  awe 
and  reverence.     Thus  Esther  speaks  to  Artaxerxes :  "  I  saw  thee  as 
an  angel  of  God,  and  my  heart  was  troubled  from  fear  of  thy  glory." 
Apocrypha,  Esth.  xv,  13.     The  innocence,  dignity  of  character,  and 
sense  of  divine  approval,  shone  out  conspicuously  in  his  face,  and  was 
noted  by  all.     There  was  a  noticeable  coincidence  in  this — Stephen 
was  now  accused  of  blasphemy  against  Moses  and  against  God. 
When  that  prophet  had  been  the  most  honored  by  the  Almighty,  he 
came  down  from  the  mount  with  his  face  radiant  with  heavenly  light. 
So  now  was  clearly  signified  to  Stephen's  accusers  his  innocence  of 
such  a  charge,  in  his  present  resemblance  to  the  great  prephet  when 
enjoying  the  manifest  approval  of  God. 


NOTES  ON  THE  ACTS.  115 


CHAPTER  VII. 

1.  Stephen  makes  his  defense  before  the  council,  giving  a  running  outline  of 
the  history  of  the  Jews.  37.  He  shows  that  Moses  himself  prophesied  of  Christ. 
44.  And  relates  the  continued  rebellion  and  perversity  of  the  Jews.  51.  For 
this  he  rebukes  them,  and  charges  upon  them  the  murder  of  the  Just  One,  whom 
the  prophets  had  foretold.  54.  Enraged  at  this,  beyond  measure,  they  stone  him 
to  death,  while  he  engages  in  prayer  to  God  for  their  forgiveness. 

rP  HEN  said  the  high  priest,  Are  these  things  so  ? 

JL    2  And  he  said,  Men,  brethren,  and  fathers,  hearken ;  The 

1.  Then  said  the  high  priest]  Who  was,  by  his  office,  the  president 
of  the  council.    Are  these  things  so  ?]  Art  thou  guilty  of  the  charges 
made  against  thee  by  these  witnesses  ? 

2.  And  he  said]  It  is  sometimes  inquired  how  Luke  could  know 
what  Stephen  said  on  this  occasion  ?  and  the  question  admits  of  an 
easy  answer.    As  the  first  martyr,  and  noted  for  his  piety  and  wisdom, 
whatever  was  connected  with  his  examination  and  death  would  be 
likely  to  be  treasured  up  by  the  early  disciples,  and,  very  probably, 
records  of  his  defense  were  immediately  written,  from  which  Luke 
derived  his  materials.     Or,  as  Luke  was  the  constant  companion  of 
St.  Paul,  and  wrote  under  his  direction  and  supervision,  and  as  St. 
Paul  was  present  at  this  defense  and  the  subsequent  stoning  of  Ste- 
phen, Luke  might  have  confirmed  the  statements  he  had  received 
from  others,  and  from  written  records,  by  the  recollections  of  this 
apostle.     Concerning  this  discourse  of  Stephen  much  has  been  writ- 
ten, and  various  views  held  as  to  its  scope  and  object.     The  intention 
of  Stephen  is  not  as  clearly  seen,  and  the  application  he  would  make 
of  these  historical  details,  as  he  was  interrupted  before  he  finished  his 
address.  Verse  54.     A  little  attention  to  the  circumstances  and  the 
character  of  the  audience,  however,  will  show  the  wisdom  of  Stephen 
in  the  choice  of  style  of  address  and  course  of  argument.     He  had 
been  charged  with  blaspheming,  and  speaking  lightly  of  the  law.    By 
his  running  sketch  of  their  history,  he  showed  his  full  belief  in  the 
facts  recorded  in  their  inspired  books,  his  reverence  for  the  patriarchs 
whom  they  esteemed,  and  for  the  law- of  Moses.     Nothing  could  have 
been  better  calculated  to  hold  the  attention  of  a  Jewish  audience  than 
a  review  of  their  national  history.     This  was  a  Jewish  peculiarity ; 
and  the  discourse  of  Stephen  is,  in  every  sense,  after  the  Hebrew 
model  of  popular  addresses.    ( See  Psa.  Ixxviii,  cv,  cvi,  cxxxv ;  Ezek. 
xx.)     By  this  course,  at  first  conforming  to  their  custom,  gratifying 
then  with  a  recital  of  the  prominent  events  of  their  history,  he  suc- 
ceeded in  holding  their  attention,  and  preparing  the  way  for  his  ap- 
plication, until  the  force  of  his  powerful  accusations  roused  them  to 


116  NOTES  ON  THE  ACTS. 

God  of  glory  appeared  unto  our  father  Abraham  when  he  waa 
in  Mesopotamia,  before  he  dwelt  in  Charran, 

3  And  said  unto  him,  Get  thee  out  of  thy  country,  and  from 
thy  kindred,  and  come  into  the  land  which  I  shall  show  thee. 

4  Then  came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt 
in  Charran.     And  from  thence,  when  his  father  was  dead,  he 
removed  him  into  this  land  wherein  ye  now  dwell. 


madness.  He  shows  them,  in  this  review,  that  God  could  be  wor- 
shiped in  truth  without  the  temple  and  Mosaic  rites,  by  referring  to 
the  patriarchs,  who  worshiped  God,  and  were  approved,  long  before 
the  days  of  Moses.  Again,  he  skillfully  retorts  their  accusation  of 
breaking  the  law,  and  speaking  against  the  holy  place,  upon  them- 
selves, showing  that  they,  as  a  nation,  had  been  continually  guilty  of 
neglecting  and  breaking  the  teachings  of  Moses — had  frequently  re- 
jected the  messengers  that  God  had  sent ;  that  they,  by  their  wicked- 
ness and  perversity,  had  been  the  cause  of  the  destruction  of  the  first 
temple,  as  by  the  same  conduct  they  might  be  also  of  the  second. 
Men,  brethren,  and  fathers]  Titles  of  respect,  applied  to  the  members 
of  the  council.  The  word  men  and  brethren  should  be  translated  to- 
gether, the  word  men  being  pleonastic,  and  is  addressed  to  the  multi- 
tude who  were  gathered  in ; — as  if  he  had  said,  fathers,  addressing  the 
elders  of  the  council,  and  brethren,  turning  to  the  crowd  that  followed 
them  to  the  hall  of  judgment.  The  God  of  glory]  The  glorious  God — 
a  title  of  high  respect,  expressing  his  magnificence  and  majesty; 
showing  that,  so  far  from  blaspheming  him.  Stephen  regarded  him 
with  the  utmost  deference  and  awe.  Our  father  Abraham]  From 
whom  the  Jews  were  descended,  and  of  whom  they  were  proud  to 
call  themselves  sons.  Matt,  iii,  9.  This  respect  to  the  memory  of 
Abraham  would  serve  to  conciliate  his  hearers.  When  he  uus  in  Me- 
sopotamia} This  country,  the  name  of  which  is  composed  of  two  Greek 
words  signifying  between  the  rivers,  lies  between  the  river  Euphrates 
and  the  Tigris.  Here  the  ancestors  of  Abraham  lived.  Gen.  xxiv,  4. 
Before  he  divelt  in  Charran]  Charran.  which  is  the  same  as  Haran  of 
the  Old  Testament,  was  situated  in  the  northern  part  of  Mesopota- 
mia, whither  Abraham  and  his  family  removed  from  Ur. 

3.  Get  thee  out  of  thy  country]  Remove  thyself  from  thy  native  land. 
The  divine  command  quoted  here  is  found  in  Gen.  xii,  1. 

4.  Came  out  of  the  land  of  the  Chaldeans]  Formerly  Ur.  in  the  pro- 
vince of  Chaldea  or  Babylonia,  comprising  the  southern  portion  of 
the  territory  contained  between  the  Tigris  and  Euphrates,  while  Me- 
sopotamia embraced  the  more  northern  region.     Sometimes  the  term 
Chaldea  is  applied  to  the  whole  country.     When  his  father  was  dead> 


NOTES  ON  THE  ACTS.  117 

5  And  he  gave  him  none  inheritance  in  it,  no,  not  so  much  as 
to  set  his  foot  on :  yet  he  promised  that  he  would  give  it  to  him 
for  a  possession,  and  to  his  seed  after  him,  when  as  yet  he  had 
no  child. 

6  And  God  spake  on  this  wise,  That  his  seed  should  sojourn 
in  a  strange  land ;  and  that  they  should  bring  them  into  bond- 
age, and  entreat  them  evil  four  hundred  years. 


he  removed  him,  &c.]  Abraham  left  Ur  under  the  divine  direction,  not 
knowing  whither  God  would  lead  him,  but  giving  himself  up  impli- 
citly to  his  guidance.  On  his  way,  he  abode  in  Haran  until  his  father 
Terah  died,  and  then  journeyed  to  Canaan.  Gen.  xi,  32 ;  xii,  1-5. 

5.  And  he  gave  him  none  inheritance  in  if]  God  gave  him  none  for 
immediate  possession.    All  that  he  had  he  purchased  of  those  resid- 
ing there,  as  if  he  had  no  claim  upon  it.  Gen.  xxiii.    Not  so  much  as 
to  set  his  foot  on]  Or,  as  we  should  say,  "  not  a  foot  of  land."     Yet  he 
promised,  &c.]  ( See  Gen.  xii,  7 ;  xiii,  15.)    God  promised  it  to  Abraham 
in  his  seed.    He  gave  it  to  him  for  his  descendants,  and  confirmed 
the  promise  to  his  seed  on  his  account.;    When  as  yet  he  had  no  child] 
The  promise  was  made  before  a  child  was  born  to  him.  and  when 
there  was  no  human  probability  that  there  would  be ;  but  with  God 
nothing  is  impossible.  Gen.  xv,  2,  3;  xviii,  11,  12.    And  Abraham's 
faith  triumphed  over  this  obstacle.  Rom.  iv,  18. 

6.  And  God  spake  on  this  wise]    Spake  in  this  manner — to  this 
amount.     That  his  seed  should  sojourn  in  a  strange  land]  This  passage 
in  the  Old  Testament,  here  referred  to  by  Stephen,  is  found  in  Gen. 
xv,  13.  14.     The  nation  referred  to  was  the  Egyptian.     They  should 
briny  them  into  bondage]  Enslave  them.     This  they  did.     The  Hebrews 
being  for  many  years  free,  they  were  finally,  after  the  memory  of  Jo- 
seph had  ceased,  thrown  into  bitter  servitude.    Entreat  them  evil] 
Treat,  or  afflict  them  with  cruelty.    Four  hundred  years]     ( See  Exod. 
xii,  41.)     Moses  makes  the  period  four  hundred  and  thirty  years,  and 
Paul  also  gives  the  same  number.  Gal.  iii,  17.     Stephen  probably 
intended  but  to  give  the  round  numbers,  as  Josephus,  who  makes  the 
period  four  hundred  and  thirty  years,  in  speaking  of  it  sometimes 
calls  it  four  hundred.     But  the  chief  difficulty  lies  in  the  fact,  that 
the  truth  of  chronology  does  not  permit  that  the  Israelites  should 
have  remained  in  Egypt  but  about  two  hundred  and  forty-three  years. 
This  is  satisfactorily  reconciled  by  applying  the  time  of  the  period, 
four  hundred  and  thirty  years,  to  the  whole  oppression  of  the  pro- 
mised family  and  seed  until  they  went  out  of  Egyp*  or  the  whole 
time  of  the  sojourning  of  Abraham  and  his  posterity  in  Canaan  and 
Egypt. 


118  NOTES  ON  THE  ACTS. 

7  And  the  nation  to  whom  they  shall  be  in  bondage  will  I 
judge,  saith  God :  and  after  that  shall  they  come  forth,  and 
serve  me  in  this  place. 

8  And  he  gave  him  the  covenant  of  circumcision.     And  so 
Abraham  begat  Isaac,  and  circumcised  him  the  eighth  day ;  and 
Isaac  ber/at  Jacob,  and  Jacob  begat  the  twelve  patriarchs. 

9  And  the   patriarchs,  moved  with  envy,   sold  Joseph  into 
Egypt :  but  God  was  with  him, 

10  And  delivered  him  out  of  all  his  afflictions,  and  gave  him 
favor  and  wisdom  in  the  sight  of  Pharaoh  king  of  Egypt ;  and 
he  made  him  governor  over  Egypt,  and  all  his  house. 

11  Now  there  came  a  dearth  over  all  the  land  of  Egypt  and 
Chanaan,  and  great  affliction ;  and  our  fathers  found  no  sus- 
tenance. 

1 2  But  when  Jacob  heard  that  there  was  corn  in  Egypt,  he 
sent  out  our  fathers  first 

7.  Will  I  judge]  Will  I  "punish,"  being  frequently  used  in  this 
sense.    In  this  place]  That  God  promised  to  Abraham. 

8.  And  he  gave  him  the  covenant  of  circumcision]  The  covenant  that 
the  Lord  made  with  Abraham  and  his  seed  was  attested  by  this  rite 
of  circumcision,  which  God  established  to  confirm  it  and  keep  it  in 
their  memory.  Gen.xvii,  4— 10.    And  so]  ;:  In  virtue  of  this  covenant." 
They,  by  circumcising  their  children,  signify  their  confidence  in  the 
covenant  of  God.     The  twelve  patriarchs]  The  twelve  sons  of  Jacob, 
so  called  because  they  were  the  heads  or  primogenitors  of  the  tribes 
or  families. 

9.  Moved  with  envy]  A  mingling  of  discontent  and  hatred  at  an- 
other's prosperity ;  a  mean  and  criminal  emotion.     On  account  of  the 
partiality  of  his  father,  and  of  his  dreams  indicating  his  future  su- 
premacy, his  brothers  envy  Joseph.  Gen.  xxxvii.     God  jro.s  with  him] 
Supporting  him ;  giving  him  honor  and  raising  him  to  power.     God 
will  never  leave  or  forsake  the  righteous,  however  they  may  be 
neglected  by  their  nearest  friends. 

10.  Favor  and  wisdom]  He  obtained  the  respect  and  approbation  of 
Pharaoh.     By  wisdom  is  meant  the  uncommon  judgment  and  pro- 
phetic skill  with  which  God  endowed  him.     (See  Gen.  xli-xlv.)     All 
his  house]  The  principal  officer  in  the  palace  had  charge  of  the  inte- 
rests of  the  royal  family  and  of  the  empire. 

11.  Dearth]  Famine.     Great  affliction]   Arising  from  the  famine. 
Our  fathers]  The  family  of  Jacob.     Sustenance]  Food. 

12.  Corn  in  Egypt]  Corn  is  the  general  term  applied  to  all  grain  in 
the  East     Wheat  is  denoted  here.     Our  fathers]  He  sent  ten  of  them, 
Joseph  being  in  Egypt  and  Benjamin  at  home.     Stephen  only  refers 
to  the  outlines^of  the  history,  without  entering  into  all  the  particulars. 


NOTES  ON  THE  ACTS.  119 

13  And  at  the  second  time  Joseph  was  made  known  to  his 
brethren :  and  Joseph's  kindred  was  made  known  unto  Pharaoh. 

14  Then  sent  Joseph,  and  called  his  father  Jacob  to  him,  and 
all  his  kindred,  threescore  and  fifteen  souls. 

15  So  Jacob  went  down  into  Egypt,  and  died,  he,  and  our 
fathers, 

16  And  were  carried  over  into  Sychem,  and  laid  in  the  sepul- 
chre that  Abraham  bought  for  a  sum  of  money  of  the  sons  of 
Emmor,  the  father  of  Sychem. 

13.  Was  made  known]  "  Made  himself  known." 

14.  Threescore  and  fifteen  souls]  That  is,  seventy-five  persons.    In 
Gen.  xlvi,  27,  it  is  said  all  the  souls  of  the  house  of  Jacob  which  came 
into  Egypt  were  threescore  and  ten,  or  seventy.     To  make  this  num- 
ber, the  family  of  Joseph,  his  wife  and  two  sons,  are  included.     To 
reconcile  these  two  enumerations,  the  five  sons  of  Manasseh  and 
Ephraim,  born  in  Egypt,  omitted  by  Moses  because  they  were  born 
after  Jacob's  removal,  are  included.     This  was  the  usual  reckoning 
of  the  Jews.     Thus  the  Septuagint  translation  of  the  Old  Testament, 
which  Stephen  quoted,  renders  Gen.  xlvi,  27 :  "  But  the  sons  of  Jo- 
seph, who  were  with  him  in  Egypt,  were  nine  souls :  all  the  souls  of 
the  house  of  Jacob,  which  came  with  Jacob  into  Egypt,  were  seventy- 
Jive  souls." 

16.  And  was  carried  over  into  Sychem]  That  is,  the  sons  of  Jacob 
were  buried  in  Sychem;  for  it  is  said  in  Gen.  1,  13,  that  Jacob  was 
buried  in  the  cave  of  the  field  of  Machpelah,  that  Abraham  had 
bought.  It  is  also  stated  in  Gen.  1,  25,  26,  Josh,  xxiv,  32,  and  Exod. 
xiii,  1 9,  that  the  bones  of  Joseph  were  brought  over  from  Egypt  by 
the  Israelites  when  they  went  out  of  captivity,  and  were  buried  in 
Sychem.  Nothing  is  said  of  the  remains  of  the  other  patriarchs  in 
the  Old  Testament,  but  Stephen  mentions  the  prevailing  and  probable 
tradition  that  they  were  also  buried  in  the  same  place ;  the  tradition 
stating  that  they  were  carried  to  Canaan  and  buried  by  their  children 
after  their  death,  while  the  bones  of  Joseph,  according  to  his  com- 
mandment, were  retained  and  carried  up  with  them  when  they  left 
Egypt.  Shechem  was  situated  in  a  valley  between  Mount  Ebal  and 
Gerizim,  in  what  was  afterward  the  province  of  Samaria,  where  Jacob 
abode  when  he  came  up  from  Mesopotamia  with  his  family.  Here 
he  bought  a  lot  of  land,  which  remained  in  the  possession  of  his  fami- 
ly. In  the  days  of  Christ  the  place  was  called  Sychar,  John  iv,  5 ; 
now  it  is  called  Naplous.  In  tlie  sepulchre  that  Abraham  bouglii  for  a 
sum  of  money  of  the  sons  of  Emmor,  the  father  of  Sychem]  Considerable 
perplexity  has  arisen  among  commentators  in  reference  to  the  appa- 
rent discrepancy  contained  in  this  verse.  Emmor  is  the  same  as 


120  NOTES  ON  THE  ACTS. 

17  But  when  the  time  of  the  promise  drew  nigh,  which  God 
had  sworn  to  Abraham,  the  people  grew  and  multiplied  in  Egypt, 

18  Till  another  king  arose,  which  knew  not  Joseph. 

1 9  The  same  dealt  subtly  with  our  kindred,  and  evil-entreated 
our  fathers,  so  that  they  cast  cut  their  young  children,  to  the 
end  they  might  not  li^e. 

20  In  which  time  Moses  was  born,  and  was  exceeding  fair, 
and  nourished  up  in  his  father's  house  three  months : 

Hamor  of  the  Old  Testament,  of  whom  Jacob,  and  not  Abraham, 
bought  a  portion  of  land.  Gen.  xxxiii,  18,  19.  The  land  that  Abra- 
ham bought  was  in  or  near  Hebron,  and  this  was  purchased  from  the 
sons  of  Heth.  Gen.  xxiii,  1 7-20.  The  apparent  discrepancy  is,  how- 
ever, accounted  for  by  the  supposition  that  the  word  Abraham  is  an 
interpolation,  not  in  the  original  text,  but  the  work  of  some  tran- 
scriber. Many  of  the  old  MSS.  are  without  it,  while  some  have 
"our  father"  in  its  place,  which  evidently  refers  to  Jacob;  others 
have  no  nominative  in  the  verse,  which  is  probably  the  true  version, 
the  verb  bought  agreeing  with  Jacob  understood,  he  being  the  sub- 
ject of  these  remarks,  and  his  name  being  mentioned  in  the  preced- 
ing verse.  Some  ignorant  transcriber,  noticing  that  the  verb  bought 
had  no  nominative  immediately  connected  with  it,  and  confounding 
the  two  accounts  of  land  purchases — that  of  Abraham's,  as  well  as 
Jacob's — inserted,  most  incorrectly,  the  name  of  the  former  patriarch. 

17.  The  time  of  the  promise  drew  nigh]  That  is,  the  time  of  its  ful- 
fillment, referring,  perhaps,  to  the  promises  relating  to  their  return  to 
the  land  of  promise,  or  of  their  great  increase  of  numbers.    Genesis 
xii,  7;  xv,  14,  16;  xxii,  16,  17.     The  people  greiv}  Increased  greatly 
in  numbers.  Exod.  i,  7-9. 

18.  Till  another  king  arose,  which  knew  not  Joseph]  A  king  of  a  dif- 
ferent race  or  family.     It  is  generally  supposed  that  there  was  a 
change  in  the  reigning  family  at  this  time,  and  another  dynasty  ob- 
tained the  ascendency.    Knew  not]   Manifested  no  respect  for,  was 
inimical  to,  Joseph. 

19.  Dealt  subtly]  Craftily,  with  treachery.    Evil-entreated]  Cruelly 
treated — afflicted.     So  that  they  cast  out]  Or,  to  cause  them  to  cast 
their  children  out.     This  was  the  crafty  purpose  of  the  Egyptians, 
not  only  commanding  them  to  destroy  the  male   infants,  bnt  so 
grievously  oppressing  them,  that  to  avoid  their  children's  suffering 
the  horrors  they  experienced,  they  should  be  driven  to  practice  in- 
fanticide, and  thus  keep  down  a  population  that  the  Egyptian  tyrant 
feared.     That  they  might  not  live]  "To  experience  the  miserable  fate 
of  their  parents." 

20.  In  which  time]  During  this  oppression.    Moses  was  born]    (See 


NOTES  ON  THE  ACTS.  121 

21  And  when  he  was  cast  out,  Pharaoh's  daughter  took  him 
up,  and  nourished  him  for  her  own  son. 

22  And  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians, 
and  was  mighty  in  words  and  in  deeds. 

23  And  when  he  was  full  forty  years  old,  it  came  into  his 
heart  to  visit  his  brethren  the  children  of  Israel. 


1  the  account  in  Exodus  ii.)  Exceeding  fair]  Original,  "Fair  to  God" 
— a  Hebraism  to  express  a  high  state  of  excellence  of  any  descrip- 
tion ;  he  was  peculiarly  fair. 

21.  And  when  he  was  cast  out]  Exposed  to  death.     His  parents  not 
being  able  to  obey  the  tyrannical  law,  commanding  his  death,  and 
yet  not  daring  to  retain  him,  launch  him  out  in  his  little  boat  of 
rushes,  hoping  some  good  providence  may  secure  his  rescue.    Pha- 
raoh's daughter]  The  kings  of  Egypt  all  bore  the  title  Pharaoh,  as  the 
Roman  emperors  were  called  Caesar,  and  as  the  Russian  are  called 
Czar.    For  her  own  son]  Adopted,  and  educated  him  as  her  own. 

22.  And  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians]  Egypt, 
now  a  debased  and  ignorant  country,  was  once  esteemed  the  mother 
of  the  arts  and  sciences.     This  country  was  one  of  the  earliest  set- 
tled, and  soonest  reached  a  high  degree  of  civilization.    The  learning 
of  the  age,  of  course,  was  limited ;  but  Egypt  stood  first  on  the  list 
of  nations  for  her  acquaintance  with  what  was  known.    Philosophy, 
astrology,  geometry,  medicine,  and  kindred  sciences,  were  here  at 
least  imperfectly  understood  and  taught.    Allusion  is  made  to  the 
learning  of  the  Egyptians  in  other  scriptures,  as  1  Kings  iv,  30; 
Isa.  xix,  11.  12.     In   these  branches   Moses  was  well  instructed. 
Mighty  in  words]  This  may  at  first  seem  inconsistent  with  the  state- 
ment in  Exod.  iv,  10,  of  an  impediment  in  his  speech,  and  a  want 
of  eloquence.     The  description  here  refers  rather  to  the  matter  than 
to  the  manner.     He  was  powerful  in  his  doctrine,  in  his  thoughts 
and  writings,  as  delivered  by  Aaron,  or  inscribed  by  his  own  pen. 
Mighty  in  persuasion  and  for  conviction,  though  not  eloquent  in  ad- 
dress.    In  deeds]  Referring  to  his  miracles.   Exod.  vii.    According 
to  Josephus,  he  was  famed  as  a  general  in  the  army  of  Egypt  for 
his  bravery  and  his  victories ;  but  this  account  depends  upon  uncer- 
tain traditions. 

23.  Forty  years  old]  This  was  the  Jewish  tradition,  not  stated  in 
the   Scriptures.     Il  came  into  his  heart]    A  strong  sympathy  was 
awakened  in  his  mind  in  their  behalf  by  witnessing  their  sufferings, 
or  the  Spirit  of  God  excited  a  strong  inclination  of  his  nature  there. 
Exod.  ii,  11,  12.     To  visit  his  brethren]  To  confer  with  them  concern- 
ing some  measures  for  their  relief 


122  NOTES  ON  THE  ACTS. 

24  And  seeing  one  of  them  suffer  wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed,  and  smote  the  Egyptian  : 

25  For  he  supposed  his  brethren  would  have  understood  how 
that  God  by  his  hand  would  deliver  them:    but  they  under- 
stood not. 

26  And  the  next  day  he  showed  himself  unto  them  as  they 
strove,  and  would  have  set  them  at  one  again,  saying,  Sirs,  ye 
are  brethren ;  why  do  ye  wrong  one  to  another  ? 

27  But  he  that  did  his  neighbor  wrong,  thrust  him  away,  say- 
ing, Who  made  thee  a  ruler  and  a  judge  over  us  ? 

28  Wilt  thou  kill  me,  as  thou  didst  the  Egyptian  yesterday? 

29  Then  fled  Moses  at  this  saying,  and  was  a  stranger  in  the 
land  of  Madian,  where  he  begat  two  sons. 

24.  Suffer  wrong]  Crnelly,  and,  without  reason,  abused.     Smote  the 
Egyptian}  Slew  him.     (See  the  account  in  Exod.  ii.) 

25.  For  he  supposed]  As  the  promised  period  of  their  deliverance, 
handed  down  by  tradition,  had  arrived,  and  he.  moved  by  the  Spirit 
of  God  to  this  resistance  of  oppression,  had  boldly  taken  the  first 
step,  he  oiight  have  naturally  supposed  they  would  have  risen  at 
once,  concluding  that  God  had  appointed  him  to  be  their  deliverer, 
or  he  would  not  have  ventured  upon  such  a  course.    But  they  under- 
stood not]  Their  minds  had  become  so  darkened  and  broken  by  long 
oppression,  that  hope  had  given  place  to  despair,  and  courage  to 
indifference.  • 

26.  He  showed  himself]  Appeared  suddenly  among  them,  perhaps 
to  discover  the  effect  of  yesterday's  transactions.     As  th?y  strove] 
Quarreled.    And^  would  have  set  them  at  one  again]  Reconciled  them 
to  each  other,  and  thus  made  them  one  in  feeling. 

27.  Who  made  thee,  &c.]   A  proverbial  expression,  as  if  lie  had 
Paid.  "  What  right  have  you  to  interfere  ?     This  is  our  business ;  we 
settle  our  quarrel  without  appealing  to  you  as  an  umpire."     They 
are  the  words  of  a  brutal,  passionate  man,  to  the  peacemaker  who 
dares  to  interfere  with  him  in  the  height  of  his  temper. 

29.  Then  fled  Moses  at  this  saying]  Because  he  was  by  this  assured 
that  his  own  brethren  were  treacherous  to  him,  and  had  circulated 
the  account  of  his  smiting  the  Egyptian.  He  feared  lest,  coming  to 
the  ears  of  Pharaoh,  it  would  excite  his  anger;  on  this  account  he 
fled  from  Egypt.  Was  a  stranger]  A  wanderer.  The  land  of  Ma~ 
dian]  Called,  in  the  Old  Testament.  Midian :  a  tract  of  land  situated 
between  the  northern  gulfs  of  the  Red  Sea.  extending  further  west 
into  the  desert  toward  Mount  Seir.  Where  he  begat  two  sons]  Gershom 
and  Eliezer.  (See  Exod.  xviii,  3,  4.)  The  marriage  of  Moses  is 
recorded  in  Exod.  ii,  16-21, 


NOTES  ON  THE  ACTS.  123 

80  And  when  forty  years  were  expired,  there  appeared  to 
him  in  the  wilderness  of  Mount  Sina,  an  angel  of  the  Lord  in  a 
flame  of  fire  in  a  bush. 

31  When  Moses  saw  it,  he  wondered  at  the  sight;  and  as  he 
drew  near  to  behold  it,  the  voice  of  the  Lord  came  unto  him, 

32  Saying,  I  am  the  God  of  thy  fathers,  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob.     Then  Moses 
trembled,  and  durst  not  behold. 

33  Then  said  the  Lord  to  him,  Put  off  thy  shoes  from  thy  feet: 
for  the  place  where  thou  standest  is  holy  ground. 

30.  When  forty  years  were  expired]  According  to  the  tradition,  and 
he  was  thus  eighty  years  old.     In  the  wilderness  of  Mount  Sina]  In 
another  place   (Exod.  iii,   1)   Moses   calls  the  mountains   Horeb. 
They  are  two  peaks  of  the  same  mountain,  and  both  terms  were 
perfectly  proper.     This  sublime  scene  occurred  in  the  wilderness, 
around  the  base  of  these  isolated  heights.    An  angel  of  the  Lord]  The 
term  angel  signifies  messenger.    In  Heb.  i,  4,  they  are  represented  as 
ministering  servants  of  God,  attending  upon  his  commands,  and 
ministering  under  his  direction  upon  the  heirs  of  salvation ;  they  are 
intelligent  spirits,  created  before  man,  and  of  a  higher  order  of  intel- 
ligence.    (See  Longking's  Notes,  vol.  i,  p.  42.)     It  is  the  general 
opinion  of  evangelical  commentators  that  the  angel  spoken  of  here 
was  the  angel  of  the  covenant,  the  angel  Jehovah,  often  mentioned  in  the 
Old  Testament,  and  believed  to  have  been  the  Son  of  God.     Thus 
in  Exod.  iii,  4,  where  this  event  is  described,  after  it  is  stated,  verse  2, 
"  the  angel  of  the  Lord  appeared  to  him  in  a  flame  of  fire,"  it  is  said : 
"  GOD  called  unto  him  out  of  the  midst  of  the  bush."     In  aflame,  of  fire  in 
a  bush]  "  In  a  flame  of  a  bush  of  fire."     The  bush  appeared  to  be  all 
in  a  flame ;  in  that  fire  that  seemed  to  be  consuming,  and  yet  not 
injuring  the  bush,  the  angel  of  the  Lord  appeared. 

31.  He  wondered]  He  was  awe-struck,  astonished. 

32.  Then  Moses  trembled,  and  durst  not  behold]  He  trembled  because 
it  was  the  voice  of  the  Almighty,  and  dared  not  gaze,  lest  he  should 
behold  his  awful  presence. 

33.  Put  off  thy  shoes]    A  mark  of  reverence  and  respect     "  To 
preserve  cleanliness  in  the' performances  of  any  of  the  offices  of  reli- 
gion, it  was,  from  the  earliest  ages,  directed  that  the  worshiper  should 
take  off  his  sandals  before  he  entered  a  temple.    And  the  custom 
still  continues  in  the  East,  where  it  originated." — BLOOMFIELD.    Is 
holy  ground]  Rendered  so  by  the  presence  of  Jehovah.    It  is  on  this 
account  that  the  house  of  worship  is  eminently  holy ;  God's  name 
has  been  inscribed  here,  and  it  has  been  consecrated  to  his  service : 
"  Holiness  becometh  thine  house,  O  Lord,  for  ever."  Psa.  xciii,  5. 


124  NOTES  ON  THE  ACTS. 

84  I  have  seen,  I  have  seen  the  affliction  of  my  people  which 
is  in  Egypt,  and  I  have  heard  their  groaning,  and  am  come 
down  to  deliver  them.  And  now  come,  I  will  send  thee  into 
Egypt. 

35  This  Moses,  whom  they  refused,  saying,  Who  made  thee  a 
ruler  and  a  judge?  the  same  did  God  send  to  be  &  ruler  and  a 
deliverer  by  the  hand  of  the  angel  which  appeared  to  him  in 
the  bush. 

36  He  brought  them  out,  after  that  he  had  showed  wonders 
and  signs  in  the  land  of  Egypt,  and  in  the  Red  Sea,  and  in  the 
wilderness  forty  years. 

A  solemn  reverence  should  check  all  improper  levity  and  careless- 
ness of  conduct  as  we  enter  such  a  place.  The  language  of  every 
heart  should  be, — 

"  Lo  !  God  is  here  !  let  us  adore, 

And  own  how  dreadful  is  this  place." 

34.  /  have  seen,  I  have  seen]  The  sentence  is  repeated  to  express 
intensity,  and  is  in  accordance  with  the  practice  of  Hebrew  writers 
when  they  would  give  particular  prominence  or  importance  to  any 
matter.     The  words  signify  I  know;  that  I  have  not  relieved  has  not 
been  because  I  have  not  seen.     I  plainly  know,  and  pity  the  afflic- 
tions of  my  people.    Am  come  down]  According  to  human  concep- 
tions.    God  is  everywhere  at  once;  but  where  he  is  immediately 
performing  some  work  of  providence  or  judgment,  he  is  spoken  of  in 
the  Scriptures,  in  accordance  with  our  ideas  of  personal  acts,  as  being 
peculiarly  there;  coming  from  heaven,  our  idea  of  God  being  elevated, 
as  if  he  were  sitting  upon  some  exalted  place  in  the  «nivcr-<-. 

35.  This  Moses]  Mr.  Ripley  remarks  upon  this  portion  of  Stephen's 
discourse  : — He  "  now  proceeds  to  remind  his  hearers  of  the  manner 
in  which  their  forefathers  had  treated  Moses,  though  he  was  so  evi- 
dently commissioned  by  God  to  be  their  deliverer  and  leader.     The 
design  of  Stephen  appears  to  have  been  to  show  his  hearers  their 
resemblance  to  a  former  generation  of  their  people,  and  to  excite 
fears  of  the  just  displeasure  of  Heaven  on  them,  as  it  had  fallen  on 
their  forefathers."    Ruler  and  a  deliverer]  A  governor  or  leader,  and 
one  who  rescues  from  danger;  thus  God  made  Mo-v>  a  leader  and 
deliverer  of  the  Hebrews  from  Egyptian  bondage.    By  the  hand  of  the 
angel]  Under  the  guidance,  and  with  the  strength  and  succor  afforded 
by  the  angel  of  the  Lord. 

36.  Wonders  and  signs  in  the  land  of  Egypt]  Extraordinary  miracles, 
confirming  tokens  of  his  power  and  presence.  Exod.  vii.     In  the  Red 
Sea]  This  sea  lies  between  Egypt  and  the  Desert  of  Arabia,  in  which 
they  wandered.    It  was  in  this  sea  that  Pharaoh  and  his  hosts  were 


NOTES  ON  THE  ACTS.  125 

87  This  is  that  Moses,  which  said  unto  the  children  of  Israel, 
A  Prophet  shall  the  Lord  your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me ;  him  shall  ye  hear. 

38  This  is  he  that  was  in  the  church  in  the  wilderness  with 
the  angel  which  spake  to  him  in  the  mount  Sina,  and  with  our 
fathers :  who  received  the  lively  oracles  to  give  unto  us : 

drowned,  while  the  Hebrews,  begirt  with  a  miraculous  defense,  passed 
over  dry  shod  and  unharmed.  (See  Exod.  xiv,  21-31.)  And  in  the 
wilderness  forty  years]  During  all  this  time  they  were  wandering  to 
and  fro  in  the  desert,  fed  by  miraculously  provided  food,  drinking 
streams  issuing  from  the  living  rock,  and  witnessing  the  most  extra- 
ordinary events  in  the  vicinity  of  Mount  Sinai.  Exod.  xvi,  xvii,  &c. 

37.  This  is  that  Moses]  This  same  great  prophet  whose  mission 
God  had  so  wonderfully  confirmed  and  honored  by  sign's  and  won- 
ders, clearly  foretold  that,  in  a  distant  day,  the  Lord  should  raise  up 
for  them  another  prophet,  in  many  respects  similar  to  himself,  whom 
they  should  obey.     Stephen  thus  leaves  them  to  infer  that  Christ, 
whom  they  had  put  to  death,  was  the  prophet  Moses  referred  to, 
showing  there  was  no  opposition  between  them,  and  thus  opening  up 
before  them  the  peril  they  must  run  in  thus  rejecting  a  divinely 
appointed  Redeemer.     The  prophecy  is  found  in  Deut.  x'viii,  18. 
(See  note  on  Acts  iii,  22.) 

38.  This  is  he  that  was  in  the  church}  That  is,  Moses  is  the  person 
who  was  in  the  church,  &c     In  the  church]  In  the  assembly  or  con- 
gregation of  Israel,  as  the  word  is  thus  translated  in  Acts  xix,  32. 
With  the  angel  which  spake  to  him]    The  angel  of  the  covenant,  the 
angel  Jehovah,  the   adorable  Son  of  God,  who  was  there  in  the 
church  of  Israel,  as  well  as  in  the  present  church,  guiding  and  bless- 
ing them.    In  Exod.  xix,  xx,  where  we  have  the  account  of  Moses 
going  up  into  the  mount,  and  receiving,  and  afterward  proclaiming, 
the  ten  commandments,  we  perceive  no  reference  to  angelic  adminis- 
tration.   It  is  said :  "  And  Moses  went  up  unto  God,  and  the  Lord 
called  unto  him  out  of  the  mountain,"  &c.  Exod.  xix,  3.     It  is  evi- 
dent, therefore,  that  Stephen  intended  the  angel  Jehovah,  who  is  the 
Son  of  God,  and  "  who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God."  Phil,  ii,  6.     Moses  was  mediator 
between  him  and  the  assembly  of  their  fathers.    Lively  oracles]  The 
commandments  and  divine  instructions  "  given  to  Moses  were  effi- 
cacious or  salutary  oracles"    "  Every  period  beginning  with, '  And  the 
Lord  said  unto  Moses,'  is  properly  an  oracle.    But  the  oracles  in- 
tended here  are  chiefly  the  ten  commandments.     These  are  termed 
'living,'  because  all  'the  word  of  God,'  applied  by  his  Spirit,  'is 


126  NOTES  ON  THE  ACTS. 

39  To  whom  our  fathers  would  not  obey,  but  thrust  him  from 
them,  and  in  their  hearts  turned  back  again  into  Egypt, 

40  Saying  unto  Aaron,  Make  us  gods  to  go  before  us :  for  as 
for  this  Moses,  which  brought  us  out  of  the  land  of  Egypt,  we 
wot  not  what  is  become  of  him. 

41  And  they  made  a  calf  in  those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the  works  of  their  own  hands. 

living  and  powerful,'  (Heb.  iv,  12,)  enlightening  the  eyes,  rejoicing 
the  heart,  converting  the  soul,  raising  the  dead." — WESLET. 

39.  To  whom  our  fathers  would  not  obey]  Stephen  thus  exhibits  the 
perversity  and  stubbornness  of  then-  nation.     Although  Moses  had 
thus  carried  them  through  the  Red  Sea,  and  worked,  by  the  power 
of  God,  signs  and  wonders  before  them,  and  was  even  in  communi- 
cation with  the  angel  Jehovah,  and  received  and  delivered  the  very 
words  of  Jehovah  to  them,  still  their  fathers  would  not  obey,  but  re- 
jected his  authority,  prepared  an  idol  to  worship  as  their  God,  and 
set  about  returning  to  Egypt.     A  solemn  warning,  this,  in  reference 
to  their  rejection  of  Christ !     Thrust  him  from  them]  Eejected,  dis- 
obeyed him,  turned  away  from  his  instructions.  Exod.  xvii,  3 ;  Num. 
xiv,  4 ;  xxi,  5.    And  in  their  fiearts  turned  back]     Longed  to  return. 
They  were  determined  to  return ;  their  minds  dwelt  on  the  subject, 
while  their  perverted  and  idolatrous  affections  reverted  back  to  the 
sensual  pleasures  of  Egypt.     How  many,  while  they  profess  godli- 
ness, have  in  their  hearts  turned  back  again  to  the  world ! 

40.  Saying  unto  Aaron]    (See  Exod.  xxxii,  1.)    Make  us  gods\  That 
is,  images  of  God,  idols — objects  of  worship,  such  as  the  heathen 
Egyptians  used.     It  was  customary  among  Eastern  nations  to  carry 
the  images  of  their  gods  before  them  on  journeys  and  military  expe- 
dition?, fancying  that  they  would  thus  be  protected  by  them.     Our 
God  is  everywhere  !     We  wot  not]  We  know  not.     Moses  was  then  on 
Sinai  receiving  commands  from  the  Lord;  and  as  his  return  was 
delayed,  they  gave  up  the  expectation  of  seeing  him  again,  over- 
looked all  the  divine  miracles,  and  returned  to  their  idolatries. 

41.  And  they  made  a  coif  in  those  days]     (See  Exod.  xxxii,  4-6.) 
This  was  an  image  of  one  of  the  Egyptian  deities,  with  which  they 
were  acquainted.     They  probably  intended  to  worship  the  true  God, 
although  against  the  express  commands  of  Jehovah,  under  this  form. 
A  bull  (apis)  was  worshiped  by  the  Egyptians  as  a  symbol  of  ( >.siris, 
a  former  monarch  of  Egypt,  and  the  introduction  of  agriculture 
among  them;  an  ox,  as  significant  of  labor,  being  chosen  as  a  proper 
symbol.     The  calf  was  selected  with  great  care  by  the  priests,  by 
certain  marks  which  it  bore,  or  which  they  artfully  fixed  upon  h. 
This  animal  was  placed  in  the  temple  of  Osiris,  carefully  attended 


NOTES  ON  THE  ACTS.  127 

42  Then  God  turned,  and  gave  them  up  to  worship  the  host 
of  heaven ;  as  it  is  written  in  the  book  of  the  prophets,  O  ye 
house  of  Israel,  have  ye  offered  to  me  slain  beasts  and  sacrifices 
by  the  space  of  forty  years  in  the  wilderness  ? 

43  Yea,  ye  took  up  the  tabernacle  of  Moloch,  and  the  star  of 

and  fed,  and  devoutly  worshiped  by  all  this  blinded  people.  When 
the  ox  died,  or  was  drowned  by  the  priests,  great  lamentations  were 
made,  and  great  rejoicings  declared  the  appearance  of  Osiris  again 
in  the  form  of  another.  This  god,  of  all  the  bestial  and  reptile  gods 
of  the  Egyptians,  the  Hebrews  chose,  as  farmers  would  have  been 
likely  to,  when  they  fell  into  idolatry.  Offered  sacrifice]  "  Celebrated 
sacrificial  feastings  to  the  honor  of  their  god." 

42.  Then  God  turned]  Averted  his  approving  face;  turned  away 
with  disapprobation  of  their  conduct.     Gave  them  up]  Suffered,  per- 
mitted them.     To  worship  the  host  of  heaven}  The  heavenly  bodies ; 
deifying  and  "worshiping  the  sun,  moon,  and  the  stars.    As  it  is 
written  in  the  book  of  the  prophets}  By  this  is  meant  the  twelve  minor 
(or  shorter)  prophets,  from  Hosea  to  Malachi,  which,  in  the  ancient 
Jewish  division  of  the  Scriptures,  formed  but  one  book.     (See  Amos 
v,  25-27.)     Have  ye  offered  to  me  slain  beasts,  &c.]  When  a  question 
is  thus  asked,  it  usually  has  the  force  of  a  denial ;  as  if  the  Lord  had 
said,  "  Ye  did  not  offer  to  me,"  &c.    But  it  is  evident  that  they  did 
offer  sacrifice  to  the  Lord  in  that  period.     The  probable  meaning  of 
the  passage  is,  that  they  had  indeed  externally  attended  to  the  wor- 
ship of  God  in  the  forms  of  the  tabernacle  service,  but  in  their 
hearts  they  had  been  idolatrous ;  they  had  not  alone  offered  sacrifices 
to  Jehovah,  but  builded  a  temple  to  Moloch,  and  worshiped  him 
also :  so  little  sincerity  and  true  piety  had  there  been  in  their  offer- 
ings that  they  were  all  accounted  as  nothing. 

43.  Ye  took  up]  Carried  about  with  you,  as  the  tabernacle  of  the 
Lord  was  moved  to  and  fro,  from  one  encampment  to  another,  for 
idolatrous  purposes.     The  tabernacle  of  Moloch]    The  term  Moloch 
signifies  sovereign  lord,  or  king.     By  some  it  is  supposed  that  the 
planet  Saturn  is  worshiped  under  this  title ;  others,  with  more  pro- 
bability, the  sun,  (the  king  of  heaven.) 

Moloch  was  a  horrid  idol  in  appearance ;  and,  in  his  religious 
rites,  children  were  often  offered  to  him  in  sacrifice.  Lev.  xviii,  21 ; 
xx,  2,  5.  This  horrible  practice  may  have  arisen  from  the  story  in 
heathen  mythology,  that  Saturn,  the  eldest  of  the  gods,  ate  his  own 
children,  and  it  was  thought  no  more  acceptable  offering  could  be 
made  to  him  than  the  innocent  infants.  0  how  abominable  and 
bloody  are  the  rites  of  heathenism  and  the  requirements  of  idolatry ! 


128  NOTES  ON  THE  ACTS. 

your  god  Remphan,  figures  which  ye  made  to  worship  them: 
and  I  will  carry  you  away  beyond  Babylon. 
44  Our  fathers  had  the  tabernacle  of  witness  in  the  wilderness, 

His  image  was  usually  of  immense  size,  and  hollow,  constructed  of 
brass,  and  gilt;  it  had  the  face  of  a  calf  or  bull,  with  the  hands  out- 
stretched, into  which  the  children  were  placed,  while  the  image  was 
heated  within,  and  they  were  thus  consumed  in  unspeakable  torments. 
The  Israelites  probably  had  an  image  of  a  smaller  size,  admitting  of 
their  bearing  it  about,  and  concealing  it  from  the  eyes  of  Moses,  and 
the  tabernacle  might  have  been  a  tent  constructed  something  like  the 
real  tabernacle,  a  kind  of  case  or  covering  in  which  they  placed  the 
image,  and  bore  it  about.  And  ilie.  star  of  your  god  Remphan]  In  the 
original  passage  in  Amos,  from  which  this  is  quoted,  the  name  of 
the  idol  god  in  the  Hebrew  text  is  Chiun,\mt  the  Jewish  translators 
of  the  Septuagint  have  substituted  the  word  Remphan :  some  per- 
plexity has  arisen  from  this;  but  the  probable  view  of -the  matter  is, 
that  both  the  terms  apply  to  the  same  idol-deity ;  Moloch  being  wor- 
shiped for  the  sun,  and  Remphan  or  Chiun  for  some  planet  or  star, 
as  Saturn.  A  star  was  the  idol  of  this  god,  and  the  passage  might 
read,  And  the  image  of  that  god  whom  ye  worship  under  the  symbol 
of  a  star.  Figures  which  ye  made]  Images,  representations.  They  did 
not  profess  to  worship  the  images,  but  the  idol  divinities  represented 
by  them.  Thus  the  Papists  make  the  same  distinction ;  they  pre- 
tend not  to  worship  the  little  idols  of  the  Virgin  Mary,  saints,  &c., 
but  to  worship  God  in  the  use  of  them.  But  Jehovah  has  forbidden 
the  use  of  all  such  representations  and  figures  in  divine  worship. 
Exod.  xx,  4,  5.  I  will  carry  you  away  beyond  Babylon]  In  Amos,  the 
word  Damascus  is  used  instead  of  Babylon.  Some  suppose  the 
present  reading  erroneous,  the  word  being  an  alteration  by  the 
transcriber,  and  being  introduced  from  the  margin,  where  the  place 
of  captivity  had  been  noted  down.  They  were,  however,  carried 
captive  into  Assyria,  which  was  beyond  Babylon,  as  well  as  Da- 
mascus, and  Stephen  might  have  mentioned  the  exact  place  of 
their  captivity  to  mark  the  certain  fulfillment  of  the  prophecies  of 
God.  It  would  have  been  a  very  natural  paraphrase  upon  the  pas- 
sage he  was  quoting,  so  many  years  after  it  had  been  fulfilled ;  and 
the  captivity  was  always  spoken  of  in  connection  with  Babylon. 
The  object  of  Stephen  is  to  give  a  running  history  of  events  illus- 
trating the  character  of  the  Jewish  nation,  and  the  dealings  of  God 
with  them. 

44.  Our  fathers  had  the  tabernacle  of  mtness]  Referring  to  the  costly 
and  sacred  tent  prepared  by  the  divine  command,  and  according  to 


NOTES  ON  THE  ACTS.  129 

as  he  had  appointed,  speaking  unto  Moses,  that  he  should  make 
it  according  to  the  fashion  that  he  had  seen. 

45  AVhich  also  our  fathers,  that  came  after,  brought  in  with 
Jesus  into  the  possession  of  the  Gentiles,  whom  God  drave  out 
before  the  face  of  our  fathers,  unto  the  days  of  David ; 

46  Who  found  favor  before  God,  and  desired  to  find  a  taber- 
nacle for  the  God  of  Jacob. 


his  direction,  in  which  were  the  most  holy  articles  used  in  the  service 
of  God,  and  where  the  most  solemn  rites  of  divine  worship  were  per- 
formed. Exod.  xxv,  xxvi.  It  was  called  the  tabernacle  of  the  congre- 
gation ;  and  Stephen  gives  it  the  name  he  does  from  its  being  the 
place  where  God  gave  evidence,  or  witness,  of  his  glorious  presence, 
or  in  reference  to  the  tables  of  testimony  contained  within.  Exod.  xxv, 
40 ;  Heb.  viii,  5.  Stephen,  having  shown  the  ingratitude  and  impiety 
of  the  Jewish  nation,  as  one  part  of  the  charge  against  him  related  to 
his  speaking  disrespectfully  of  the  temple,  proceeds  to  speak  of  the 
varied  places  where  God  had  been  properly  worshiped,  showing  that 
the  place,  of  itself,  was  a  small  matter,  and  that  its  removal  or 
change  was  not  disastrous.  God  had  been  worshiped  first  without 
temple  or  tabernacle,  afterward  he  instituted  the  use  of  the  latter ; 
finally,  the  piety  of  David  and  Solomon  offered  to  the  Lord  a  more 
stable  place  of  worship,  which  was  accepted ;  but  still  He  might 
again  change  the  mode  and  place  of  his  manifestation,  if  he 
pleased :  God  cannot  be  confined  to  any  building  of  human  con- 
struction, but  fills  the  universe,  and  can  only  be  properly  worshiped 
by  the  spirit,  and  in  spirit  and  in  truth. 

45.  Which  also]  The  tabernacle.     Our  fathers,  that  came  after}  The 
descendants  of  those  that  built  the  tabernacle.    Brought  in  with  Jesus] 
With  Joshua,  Jesus  being  the  Greek  name  for  the  Hebrew  title 
Joshua.    Into  the  possession  of  the  Gentiles]  Of  the  heathen  nations 
inhabiting  the  land  of  Canaan,  which,  having  been  promised  to  the 
seed  of  Abraham,  they  entered  upon  the  possession,  driving  out  the 
previous  occupants,  who,  by  their  sins,  had  exposed  themselves  to 
this  summary  punishment  on  the  part  of  God.     Unto  the  days  of 
David]    That  is,  the  tabernacle  remained  the  divinely  authorized 
place  of  worship  until  the  time  of  David,  when  he  set  about  con- 
structing a  new  edifice.  1  Chron.  xxii.    He  did  not  build,  but  began 
the  preparations.    Or  it  may  refer  to  the  driving  out  of  the  Gentiles, 
which  was  not  accomplished  until  David's  day. 

46.  Who  found  favor]  Obtained  the  special  approbation  of  God, 
and  was  greatly  prospered.    Having  abundant  means  to  build,  he 
denred  to  find  a  tabernacle]    "Asked  for  himself."     Earnestly  de 

9 


130  NOTES  ON  THE  ACTS. 

47  But  Solomon  built  him  a  house. 

48  Howbeit,  the  Most  High  dwelleth  not  in  temples  made  with 
hands ;  as  saith  the  prophet, 

49  Heaven  is  my  throne,  and  earth  is  my  footstool :  what  house 
will  ye  build  me  ?  saith  the  Lord :  or  what  is  the  place  of  my 
rest? 

50  Hath  not  my  hand  made  all  these  things  ? 

51  Ye  stiff-necked,  and  uncircumcised  in  heart  and  ears,  ye 
do  always  resist  the  Holy  Ghost :  as  your  fathers  did,  so  do  ye. 

sired   a  permanent  place  or  house    for  the   ark  of  the  covenant. 
2  Sam.  vii. 

47.  But  Solomon  built  him  a  house]    David  was  not  granted  the 
privilege,  because  he  was  a  man  of  war,  1  Chron.  xxii,  8,  9 ;  but  his 
son  Solomon  obtained  this  honor. 

48.  Howbeit,  the  Most  High  dwelleth  not  in  temples  made  'ivilh  hands] 
Thus  very  appropriately  illustrating  his  idea  by  a  quotation  from  the 
prayer  of  Solomon  at  the  dedication  of  the  temple.  1  Kings  viii,  27. 
Stephen  thus  shows  the  vanity  of  relying  upon  the  temple  itself,  however 
magnificent,  or  even  honored  by  its  age,  or  the  glorious  acts  that  had 
been  performed  in  it ;  God  is  not  confined  to  it ;  it  is  only  sacred 
because  he  has  honored  it  with  his  presence;   but  he  never  was 
limited  to  it,  or  confined  to  its  boundaries,  for  his  place  of  residence 
or  worship.     The  whole  universe  is  his  temple,  and  every  broken 
heart  his  altar.    As  saith  the  prophet]  The  prophet  Isaiah,  whom  he 
proceeds  to  quote. 

49.  Heaven  is  my  throne]  (See  Isa.  Ixvi,  1,  2.)     Expressive  of  the 
majesty  and  limitlessness  of  Deity.     The  highest  heavens  are  but 
his  throne,  and  the  whole  earth,  as  vast  as  it  may  appear  to  us,  is 
hut,  as  it  were,  his  footstool ;  much  less  can  it  be  expected  that  a 
house  made  with  hands  can  contain  Him.     What  is  the  place  of  my 
rest  ?]  Where  is  my  fixed  residence  ?  or  do  I  need  rest,  that  a  place 
should  be  prepared  ? 

51.  Stephen  seems,  with  the  preceding  verse,  to  have  broken  off 
suddenly  the  train  of  his  argument,  without  drawing  his  inferences, 
or  attempting  to  apply  the  subject  to  his  hearers.  In  this  verse  he 
commences  an  entirely  different  strain,  proceeding  immediately,  in  a 
very  solemn  and  faithful  manner,  to  charge  them  with  their  manifold 
sins  as  a  nation,  and  to  press  upon  them  their  own  personal  guilt. 
It  is  possible  that  while  addressing  them,  as  is  described  in  the  pre- 
vious verses,  he  noticed  the  growing  uneasiness  of  his  hearers ;  and, 
perhaps,  as  they  saw  more  plainly  the  object  he  had  in  view,  in  the 
facts  he  was  stating,  their  indignation  became  excited,  and  they  ex- 
hibited symptoms  of  proceeding  to  immediate  violence.  On  thia 


NOTES  ON  THE  ACTS.  131 

52  Which  of  the  prophets  have  not  your  fathers  persecuted? 
and  they  have  slain  them  which  showed  before  of  the  coming 
of  the  Just  One ;  of  whom  ye  have  been  now  the  betrayers  and 
murderers ; 

53  Who  have  received  the  law  by  the  disposition  of  angels, 
and  have  not  kept  it. 


account  Stephen  leaves  his  subject ;  and  in  the  few  moments  that  he 
h;is  remaining,  proceeds  to  give  them  this  personal  and  fearful  warn- 
ing. Ye  stiff-necked]  Obstinate,  perverse,  self-willed.  Uncircumcised 
in  heart  and  ears]  This  was  a  very  common  Jewish  expression.  Cir- 
cumcision was  the  seal  of  the  divine  covenant  with  them,  and  a  type 
of  the  holiness  and  purity  of  the  law  of  God,  and  their  consecration 
to  him.  To  say,  then,  that  their  hearts  were  uncircumcised.  would 
be  the  same  as  to  say  that  their  hearts  were  impure,  disobedient  to 
the  law  of  God,  and  obstinately  set  against  his  will.  By  their  ears 
being  uncircumcised,  is  meant  their  unwillingness  even  to  hear  the 
truth :  they  were  both  impatient  of  rebuke  and  refused  to  obey.  Ye 
do  always  resist  the  Holy  Ghost]  In  refusing  to  hear  and  obey  the 
words  of  the  inspired  teachers  and  prophets  whom  God  had  sent 
among  them,  they  had  resisted  the  Holy  Spirit,  by  whom  they  were 
endowed  and  commissioned. 

In  withstanding  now  the  appeals  of  the  servants  of  God,  it  is  not 
man  we  resist,  but  the  Holy  Spirit  speaking  through  man,  and  reach- 
ing the  heart. 

52.  Which  of  the  prophets  have  not  your  fatlizrs  persecuted?]    The 
question  put  in  this  form  is  equivalent  to  an  affirmative  assertion 
that  they  had  persecuted,  &c.     The  meaning  is,  not  that  they  had 
persecuted  every  particular  prophet,  but  their  general  treatment  of 
them  had  been  of  this  character.    Nearly  every  prophet  of  truth  that 
God  had  sent  among  them,  from  Moses  to  Jesus  Christ,  had  been 
evil-entreated  and  persecuted  by  them.     Our  Lord  makes  the  same 
charge  against  them.  Matt,  xxiii,  37  ;  Luke  xiii,  33.    And  they  have 
sJain  them]  That  is,  the  prophets.     Isaiah  was  reported  among  the 
Jews  to  have  been  sawn  asunder,  by  the  order  of  the  bloody  Ma- 
nasseh.    Just  One]  The  Messiah,  a  common  appellation  of  him  who 
was  expected  among  the  Jews.    Betrayers  and  murderers]  The  San- 
hedrim had  betrayed  him  by  placing  him  in  the  hands  of  the  Roman 
officers  as  a  culprit,  under  a  false  accusation;  and  thus  became  his 
murderers  in  declaring  him  worthy  of  death,  and  clamoring  for  his 
blood.  Matt,  xxvi,  66  ;  xxvii,  20,  26. 

53.  Who  have  received  the  law  by  the  disposition  of  angels]  Different 
views  are  taken  of  this  passage.    Dr.  Doddridge  translates  it,  and 


132  NOTES  ON  THE  ACTS. 

54  When  they  heard  these  things,  they  were  cut  to  the  heart, 
and  they  gnashed  on  him  with  their  teeth. 

55  But  he,  being  full  of  the  Holy  Ghost,  looked  up  steadfastly 

paraphrases  the  whole  verse  in  this  manner : — "  Which  is  the  less  to 
be  wondered  at,  as  you  have  already  despised  so  many  advantages, 
and  given  such  amazing  proof  of  the  obstinacy  of  your  hearts;  who 
have  received  the  law,  which  was  delivered  from  Mount  Sinai  with  such 
awful  pomp,  through  ranks  of  angels,  that  were  marshaled  in  solemn 
array  on  that  grand  occasion,  (Deut.  xxxiii,  2,)  and  yet  have  been  so 
hardened  that  ye  have  not  kept  it."  Dr.  Clarke  holds  to  the  same 
opinion,  esteeming  the  word,  here  translated  disposition,  to  mean 
ranks,  hosts,  an  array.  The  Psalmist  seems  to  allude  to  this  in  Psalm 
Ixviii,  17.  A  simpler,  and,  perhaps,  as  correct  a  reading  of  the  pas- 
sage is :  "  Ye  have  received  the  law  at  the  appointment  of  angels ;" 
that  is,  angels  being  appointed  as  ministering  instruments  for  its 
promulgation.  Thus  St.  Paul  says,  in  Gal.  iii,  19,  speaking  of  the 
institution  of  the  law,  that  it  was  "  ordained  by  angels,"  and  referring 
to  the  same  in  Heb.  ii,  2,  styles  it  the  word  spoken  by  angels.  This 
does  not  militate  against  what  Stephen  had  said  in  the  preceding 
verse,  (38,)  of  the  angel  that  spake  with  Moses.  The  angel  of  the  cove- 
nant was  present,  surrounded  by  these  heavenly  hosts,  who  did  his 
bidding,  and  by  whose  instrumentality  the  ceremonies  of  the  law 
were  established. 

54.  Stephen's  speech  here  breaks  off  abruptly,  without  further  in- 
ference or  application.     Inflamed  by  the  severe,  because  truthful, 
charges  of  Stephen,  the  maddened  multitudes  rush  upon  him  like 
wild  beasts.     They  were  cut  to  the  heart]  They  were  pierced  through, 
with  conviction,  anger,  and  bitter  revenge.     Gnashed  with  their  teeth] 
So  brutal  does  passion  make  a  man.     Such  was  their  rage,  they 
gave  all  the  outward  symptoms  of  madness,  foaming  and  gnashing 
their  teeth. 

55.  Full  of  the  Holy  Ghost]    (See  notes  on  preceding  chapters.) 
Grace  is  given  as  our  necessities  require;   though  Stephen  was  a 
man  ordinarily  richly  endowed,  and  full  of  the  Holy  Ghost,  yet  his 
capacity  is  now  increased,  and  a  larger  portion  bestowed,  preparing 
him  for  the  painful,  but  glorious  scene  to  follow. 

How  often  the  triumphant  saint,  in  the  dying  hour,  when  the  body 
is  torn  with  pain,  and  nature  is  fast  dissolving,  is  enabled,  with  con- 
fidence, to  sing, — 

"  And  while  you  hear  my  heart-strings  break, 

How  sweet  the  moments  roll, 
A.  mortal  paleness  on  my  cheek, 
But  glory  in  my  soul !" 


NOTES  ON  THE  ACTS.  133 

into  heaven,  and  saw  the  glory  of  God,  and  Jesus  standing  on 
the  right  hand  of  God, 

56  And  said,  Behold,  I  see  the  heavens  opened,  and  the  Son 
of  man  standing  on  the  right  hand  of  God. 

5  7  Then  they  cried  out  with  a  loud  voice,  and  stopped  their 
oars,  and  ran  upon  him  with  one  accord, 

58  And  cast  him  out  of  the  city,  and  stoned  Aim :  and  the  wit- 
nesses laid  down  their  clothes  at  a  young  man's  feet,  whose  name 
was  Saul. 

Looked  up  steadfastly  into  heaven]  Seeing  what  was  coming — turning 
his  eye  upward  in  devout  prayer  and  heavenly  meditation.  Saw  the 
</lory  of  God]  A  glorious  and  luminous  symbol,  like  the  Shechinah, 
or  pillar  of  fire,  in  which  God  manifested  himself  in  the  tabernacle, 
between  the  cherubim,  over  the  mercy-seat — a  glorious  visual  mani- 
festation of  this  nature.  Mr.  Wesley  thus  remarks : — "  Doubtless,  he 
saw  such  a  glorious  representation,  God  miraculously  operating  on 
his  imagination,  as  on  Ezekiel's,  when  he  '  sat  in  his  house  at  Baby- 
lon,' and  saw  Jerusalem,  and  seemed  to  himself  to  be  transported 
there.  Ezek.  viii,  1-4.  And  probably  other  martyrs,  when  called  to 
suffer  the  last  extremity,  have  had  extraordinary  assistance  of  some 
similar  kind."  And  Jesus  standing  on  the  right  hand  of  God]  Expres- 
sive of  his  exalted  station,  of  his  office  as  Mediator,  and  of  his  inte- 
rest in  those  who  were  thus  suffering  in  behalf  of  his  gospel.  He 
was  thus  represented  to  suggest  to  the  heart  of  the  early  martyr  the 
present  help  and  support  he  might  expect  from  the  divine  power. 

56.  /  see  the  heavens  opened]  Before  his  eye,  it  appeared  as  if  the 
atmosphere  above  separated,  and  he  looked  far  away  into  the  upper 
glories.     The  Son  of  man]  An  appellation  often  used  by  our  Saviour 
when  speaking  of  himself,  on  account  of  his  humanity.  Luke  xxiv,  69. 

57.  Then  they  cried  out  with  a  loud  voice]  The  last  saying  of  Stephen 
had  been  a  virtual  assertion  of  the  Messiahship  and  divinity  of 
Christ.     Their  rage  rises  to  its  highest  pitch,  and  the  people  raise  a 
confused  and  boisterous  clamor  to  drown  the  voice  of  Stephen. 
The  council,  although  they  could  not  convict  Stephen,  seem  to  con- 
nive at  the  course  of  the  mob.    And  stopped  their  ears]  As  if  he  were 
speaking  blasphemy,  and  significant  of  their  abhorrence  and  detesta- 
tion of  what  he  said,  they  closed  up  their  ears,  drawing  the  parts  to- 
gether.   And  ran  upon  him  tnth  one  accord]  In  great  tumult,  all  rush- 
ing in  a  mass  upon  him. 

58.  Cast  him  out  of  the  city]  As  it  was  commanded  in  their  law  that 
they  should  treat  a  blasphemer.  Lev.  xxiv,  14.    They  hurried  him, 
however,  out  of  the  city  without  a  legal  decision,  not  waiting  for  his 
condemnation.    And  the  witnesses\  That  is,  the  false  witnesses,  who 


134  NOTES  ON  THE  ACTS. 

59  And  they  stoned  Stephen,  calling  upon  God,  and  saying, 
Lord  Jesus,  receive  my  spirit. 

60  And  he  kneeled  down  and  cried  with  a  loud  voice,  Lord, 

had  borne  testimony  against  him.  Acts  vi,  13.  The  law  required 
that  the  witnesses  should  commence  the  execution  of  the  penalty,  in 
order  that,  as  they  would  have  to  be  the  executioners,  they  should  be 
hindered  from  bearing  false  witness.  Deut.  xvii,  7.  Laid  down  their 
clothes]  Their  outer  garment  being  a  loose  mantle,  it  would  greatly 
impede  them  in  lifting,  and  render  it  almost  impossible  for  them  to 
throw  the  stones.  At  a  young  man's  feet,  whose  name  was  Saul]  After- 
ward the  apostle  Paul.  This  is  our  first  introduction,  in  the  New 
Testament,  to  this  great  apostle,  whose  labors  and  sufferings  for 
Christ's  sake  afterward  became  so  abundant  and  successful  in  build- 
ing up  the  church.  This  is  mentioned  to  show  what  Paul  was  before 
his  conversion,  and  the  power  of  that  grace  that  opened  his  eyes 
He  always  speaks  of  this  with  the  utmost  grief  and  shame.  Acts 
xxii,  20. 

59.  Calling  upon   God,  and  saying]    The  word   God  is  not  in  the 
original,  but  has  been  inserted  by  translators,  and  undoubtedly  is  an 
erroneous  translation,  and  ought  not  to  be  here.     The  verse  would 
more  correctly  read,  as  Mr.  Wesley  has  translated,  (with  which  Dr. 
Clarke  coincides,)  "  And  they  stoned  Stephen  invoking,  and  saying, 
Lord  Jesus,  receive  my  spirit."     Thus  this  holy  martyr,  filled  with 
the  Spirit,  addresses  Jesus  Christ  in  prayer,  and  reposes  his  soul  in 
his  divine  keeping,  in  this  way  paying  to  him  the  highest  and  most 
solemn  acts  of  devotion,  due  only  to  the  one  true  and  living  God. 
This  shows  the  propriety  of  offering  divine  worship  to  the  Saviour, 
and  clearly  establishes   his  divinity,  as  one  with  the  Father,  into 
whose  hands  he  committed  his  spirit  when  he  hung  dying  upon  the 
cross.  Luke  xxiii,  46.    It  was  remarked  of  the  early  Christians  by 
an  enemy,  Pliny,  the  Roman,  that  they  were  accustomed  to  meet 
and  sing  praises  to  Christ  as  God.    Receive  my  spirit]  "  Receive  my 
soul  to  the  mansions  of  the  blessed."     To  prepare  such  mansions 
our  Lord  had  left  them,  and  this  was  to  be  their  comfort  and  sup- 
port in  all  their  afflictions  and  persecutions.  John  xiv,  2 ;  Luke  xvi, 
22 ;  xxiii,  43. 

60.  And  he  kneeled  down]  In  devotion.     He  sought  an  humble,  sub- 
missive posture,  expressive  of  his  resignation  to  the  will  of  God,  and 
in  order  to  spend  his  remaining  conscious  moments  in  the  astonish- 
ing work  of  praying  for  his  murderers.     Lay  not  this  sin  to  their  charge] 
Impute  it  not  to  them  for  sin ;  let  them  not  suffer  the  awful  conse- 
quences of  their  conduct;  forgive  them.     How  similar  was  this  to 


NOTES  ON  THE  ACTS.  135 

lay  not  this  sin  to  their  charge.  And  when  he  had  said  this,  he 
fell  asleep. 

the  final  prayer  of  the  Saviour :  "  Father,  forgive  them ;  they  know 
not  what  they  do !"  Luke  xxiii,  34.  It  is  the  genuine  spirit  of  the 
gospel,  which  always  breathes  the  purest  and  most  disinterested 
benevolence.  There  was  no  malice,  no  anger,  in  the  heart  of  the 
bleeding  martyr ;  but  it  was  filled  with  the  sincerest  pity  for  those 
who  were  doing  themselves  infinitely  more  injury  than  they  were 
inflicting  upon  him.  How  blessed  to  be  able  to  die  thus !  The  re- 
ligion of  our  Saviour,  and  that  only,  can  enable  its  possessor  to  meet 
death  in  its  most  terrible  form  without  trembling,  having  robbed 
death  of  1iis  sting,  the  grave  of  its  victory.  He  fell  asleep]  Express- 
ing the  composure  with  which  he  died,  and  embracing  also  the 
blessed  idea  of  a  resurrection.  It  was  a  repose — not  a  destruction 
of  the  body.  This  is  a  common  expression  in  reference  to  the  death 
of  righteous  men  recorded  in  the  Bible,  and  it  is  as  beautiful  as  it  is 
appropriate.  Death  to  the  Christian  is  not  an  enemy,  but  a  friend ; 
he  embraces  it  as  he  does  sleep — he  sweetly  prepares  himself  for  a 
delightful  repose  from  all  the  ills  of  life, — 

"  Where  the  wicked  cease  from  troubling, 
And  where  the  weary  are  at  rest." 

John  xi,  11 ;  1  Cor.  xv,  18,  51 ;  1  Thess.  iv,  14. 


CHAPTER  VJH. 

1.  Persecution  of  the  church.  5.  Preaching  of  Philip  in  Samaria.  14.  Peter 
and  John  visit  the  converts,  and  beslow  upon  them  the  Holy  Ghost.  18.  Tho 
hypocrisy  and  venality  of  Simon  exposed.  26.  Philip  instructs  and  baptize* 
the  eunuch. 

AND  Saul  was  consenting  unto  his  death.     And  at  that  time 
there  was  a  great  persecution  against  the  church  which  was 

1.  And  Saul  was  consenting  unto  his  death}  The  original  word  has  a 
stronger  meaning  than  to  consent,  or  to  permit  a  thing  to  be  done ; 
it  signifies  rather  to  approve,  to  be  pleased  with  this  murderous  treat- 
ment of  Stephen.  This  clause  of  the  verse  properly  belongs  to  the 
preceding  chapter,  and  should  never  have  been  separated  from  it  in 
the  division  of  the  chapters.  And  at  that  time]  Commencing  with  the 
attack  upon  Stephen,  a  bloody  persecution  broke  out  against  the 
early  church.  One  victim  only  served  to  inflame  their  cruel  appe- 
tite for  others ;  and,  stung  by  the  truth  of  the  terrible  accusations  of 


136  NOTES  ON  THE  ACTS. 

at  Jerusalem ;  and  they  were  all  scattered  abroad  throughout 
the  regions  of  Judea  and  Samaria,  except  the  apostles. 

2  And  devout  men  carried  Stephen  to  his  burial,  and  made 
great  lamentation  over  him. 

3  As  for  Saul,  he  made  havoc  of  the  church,  entering  into 

Stephen,  they  commence  an  indiscriminate  attack  upon  all  the  dis- 
ciples of  Christ,  in  the  vain  hope  of  putting  a  termination  to  the 
spread  of  the  gospel.  And  they  were  all  scattered  abroad]  The  term 
all  is  used  here  in  a  limited  sense,  meaning  a  very  large  number ;  as  a 
church  still  continued  to  exist  in  Jerusalem  in  spite  of  all  the  perse- 
cution, principally,  perhaps,  the  poorer  and  more  humble  members, 
whose  circumstances  would  not  admit  of  their  removal,  or  whose 
presence  would  not  excite  so  much  notice.  The  rest  left  the  city, 
and  made  their  residences  in  other  parts  of  Judca,  and  in  the  pro- 
vince of  Samaria,  at  the  north  of  Judea.  Except  the  apostles]  In  the 
midst  of  this  bloody  persecution,  a  divine  Providence  preserved  alive 
the  most  marked  objects  of  their  vengeance — the  apostles  and  lead- 
ers of  the  new  religion.  Like  the  preservation  of  the  three  Hebrew 
children  in  the  fiery  furnace  of  Nebuchadnezzar  is  their  escape, 
while  they  remain  preaching  in  the  midst  of  their  enemies.  They 
stay  behind,  while  the  others  flee,  to  comfort  and  build  up  the  little 
church  that  remains  in  the  city,  to  show  the  sincerity  of  their  teach- 
ing, and  their  willingness  even  to  confirm  it  with  their  blood,  and  to 
strengthen  the  faith  of  those  who  have  fled,  by  their  constancy,  and 
by  their  wonderful  preservation.  It  may  not  have  been  cowardice 
that  drove  the  others  from  the  city.  Jesus  had  commanded  them, 
when  persecuted  in  one  city,  to  flee  to  another ;  and  it  was  in  obe- 
dience to  this  divine  command  that  they  now  escaped  to  other  places. 

2.  And  devout  men\  Religious  men.     This  may  refer  either  to  some 
of  the  believers,  or  to  certain  pious  Jews,  who,  though  they  had  not 
openly  acknowledged  their  sympathy  with  the  persecuted  church, 
were  far  from  being  unfriendly  in  their  feelings :  at  any  rate,  were 
indignant  at  the  outrage  committed  by  an  infuriated  mob.    Joseph 
of  Arimathea,  a  pious  Jew,  of  this  description,  buried  our  Saviour ; 
and  very  possibly  some  such  may  have  buried  Stephen.     Carried 
Stephen]  The  word  translated  carried  rather  imports  that  they  made 
all  the  necessary  preparations  for  his  burial,  washing,  anointing,  em- 
balming, laying  out  the  body,  and  carrying  it  to  the  grave.    Made 
great  lamentation  over  him]  This  was  customary  with  the  Jews  at  their 
funerals,  and  is,  with  most  Oriental  nations,  at  the  present  day. 
They  pay  peculiar  respect  to  Stephen  on  account  of  his  virtues  and 
constancy. 

3.  He  made  havoc  of  the  church]  However  some  may  have  been 


NOTES  ON  THE  ACTS.  137 

every  house,  and  haling  men  and  women,  committing  them  to 
prison. 

4  Therefore  they  that  were  scattered  abroad  went  everywhere 
preaching  the  word. 

affected  by  the  martyrdom  of  Stephen,  he  felt  no  remorse  of  con- 
science, but  verily  thought  he  was  doing  God's  service,  so  blinded 
was  lie  at  this  time  by  the  prejudices  of  his  education.  The  word 
translated  made  havoc,  properly  signifies,  to  ravage  and  destroy  like  a 
wild  beast.  Thus  St.  Paul  says  of  himself,  in  Gal.  i,  13,  that  he 
'•  persecuted  the  church,  and  wasted  it."  What  an  evidence  is  this 
offensive  description  of  the  early  life  of  the  great  apostle  of  the  Gen- 
tiles, of  the  sincerity  and  honesty  of  the  apostles !  Luke  was  the 
constant  companion  and  bosom  friend  of  St.  Paul,  and  wrote  under 
his  direction  and  inspection,  yet  his  character  is  not  spared,  but  pre- 
sented in  its  darkest  traits.  The  facts  are  stated  in  all  their  sim- 
plicity, however  they  may  affect  the  character  of  the  apostle.  En- 
tering into  every  house]  Searching  from  house  to  house  the  suspected 
residences  of  Christians.  And  haling  men  and  ivornen]  Dragging  them 
to  the  tribunals  for  a  summary  trial  and  condemnation,  and  then 
hurrying  them  to  prison.  Neither  sex  is  spared:  helpless  age 
and  infancy ;  the  tender  woman,  as  well  as  the  strong  man,  are  all 
made  subjects  of  this  persecution.  Saul  does  not  act  in  this  upon 
his  own  responsibility  solely,  but  is  authorized  by  the  chief  priests, 
and  given  full  powers  to  execute  their  decree.  Acts  xxvi,  10. 

4.  Went  everywhere  preaching  the  word]  Went  in  various  directions, 
not  confining  themselves  to  Jewish  territory.  We  find  they  not  only 
spread  through  Judea  and  Samaria,  but  they  were  soon  found  in 
Antioch,  Cyprus,  and  Phenice.  Acts  xi,  19.  In  these  places,  they 
were  further  from  the  power  of  the  chief  priests ;  the  Jews  also,  who 
resided  in  these  parts,  would  be  less  likely  to  be  influenced  by  their 
persecuting  spirit,  and  among  whom,  as  they  did  not  yet  fully  un- 
derstand the  gracious  purpose  of  God  concerning  the  Gentiles,  they 
might  labor. 

Wherever  a  Christian  man  is  led,  in  the  providence  of  God,  if  he 
desire  to  glorify  his  Master,  he  will  find  ample  opportunities  for 
labor ;  and  he  should  esteem  it  his  duty  and  privilege  everywhere, 
by  precept  and  example,  to  "preach  the  word."  We  cannot  but 
notice  in  the  events  recorded  in  these  verses,  how  wonderfully  the 
great  purposes  of  God  are  secured  even  by  the  very  opposition  which 
wicked  men  make  to  their  progress.  Until  this  time,  the  company 
of  believers  was  almost  entirely  limited  to  the  city  of  Jerusalem ; 
their  love  for  the  Holy  City,  their  lingering  Jewish  prejudices,  the 


138  NOTES  ON  THE  ACTS. 

5  Then  Philip  went  down  to  the  city  of  Samaria,  and  preached 
Christ  unto  them. 


comfort  of  each  other's  society — all  would  have  served  to  retain 
them  there  had  it  not  been  for  this  persecution.  By  destroying  or 
scattering  this  little  company,  they  hoped  to  crush  the  whole  affair, 
and  put  an  entire  end  to  the  preaching  of  this  doctrine.  But  what 
was  the  result  ?  The  dispersed  Christians  went  everywhere  preaching 
the  ivord.  The  gospel,  no  longer  confined  to  Jerusalem  and  the 
Jews,  spreads  in  every  direction  among  both  Jews  and  Gentiles. 

5.  Philip]  Not  the  apostle;  for  the  apostles  remained  in  Jeru- 
salem :  but  one  of  the  seven  deacons,  whose  election  to  office  is  re- 
corded in  Acts  vi,  5.  He  is  afterward  called  Philip  the  evangelist, 
(Acts  xxi,  8,)  and  resided  with  his  daughters  in  Cesarea,  when  St. 
Paul  visited  him.  The  city  of  Samaria]  Samaria  was  the  name  of 
the  tract  of  country  lying  between  Judea  and  Galilee,  and  also  was 
the  name  of  its  capital.  It  is  probably  the  city,  and  not  the  country, 
that  is  referred  to  here  as  the  scene  of  Philip's  labors.  The  city  of 
Samaria  was  founded  by  Omri,  king  of  Israel,  (1  Kings  xvi,  24.)  and 
became  the  seat  of  government,  and  the  residence  of  the  kings  of  the 
ten  tribes  of  Israel,  who  separated  from  the  tribes  of  Judah  and  Ben- 
jamin, in  the  reign  of  Solomon's  son.  1  Kings  xii,  16,  19.  Here  was 
Ahab's  ivory  palace,  and  a  temple  of  Baal.  1  Kings  xxii,  39.  It  was 
here  that  the  prophet  Elisha  lived  when  he  cured  the  Syrian  Naaman. 
2  Kings  v.  When  the  kingdom  of  Israel  was  overthrown,  and  the 
tribes  were  carried  into  captivity,  the  city  was  dismantled,  and  sunk 
into  insignificance,  as  the  neighboring  city  of  Sychar  became  the 
metropolis.  When  the  city,  however,  afterward  came  into  the  hands 
of  Herod  the  Great,  he  rebuilt  and  beautified  it,  calling  its  name 
Sebaste,  in  honor  of  the  Roman  emperor  Augustus ;  Sebaste  being 
the  Greek  expression  for  venerable,  which  has  the  signification  of  august 
the  Latin  cognomen  of  the  emperor.  The  name  of  the  town  was 
still  Sebaste,  but  undoubtedly  it  was  known,  and  often  called,  by  its 
old  name.  Dr.  Clarke,  and  some  other  commentators,  think  the  city 
of  Sychem  in  the  province  of  Samaria,  and  not  the  city  of  Samaria, 
is  here  intended.  Sychem,  or  Sychar,  was  at  this  time  the  principal 
city  of  Samaria,  and  many  of  its  inhabitants  had  been  converted 
under  the  preaching  of  the  Saviour.  Preached  Christ  unto  them] 
Proclaimed  that  the  long-promised  Messiah  had  come  and  esta- 
blished his  spiritual  kingdom.  He  preached  repentance  and  the 
remission  of  sins  in  the  name  of  Jesus  of  Nazareth,  and  announced 
the  offers  of  salvation  through  faith  in  his  death.  The  Samaritans 
are  first  visited  on  account  of  their  Jewish  extraction. 


NOTES  ON  THE  ACTS.  139 

6  And  the  people  with  one  accord  gave  heed  unto  those  things 
•which  Philip  spake,  hearing   and   seeing  the   miracles  which 
he  did. 

7  For  unclean  spirits,  crying  with  loud  voice,  came  out  of 
many  that  were  possessed  with  them :   and  many  taken  with 
palsies,  and  that  were  lame,  were  healed. 

8  And  there  was  great  joy  in  that  city. 

9  But  there  was  a  certain  man,  called  Simon,  which  befori'time 
in  the  same  city  used  sorcery,  and  bewitched  the  people  of  Sa- 
maria, giving  out  that  himself  was  some  great  one  : 

6.  With  one  accord]  As  if  by  general  consent,  in  large  multitudes, 
without  opposition,  respectfully  attended  upon  Philip's  preaching. 

7.  Unclean  spirits]    Possessed  with   evil   spirits — demons.     (See 
Longking's  Notes,  vol.  i,  pp.  324,  325.)     Crying  with  loud  voice]  As  it 
is  recorded  they  did  in  the  days  of  the  Saviour,  (Mark  i,  23-26,)  and 
thus  making  it  evident  that  it  was  something  besides  disease ;  in 
addition  to  this,  all  diseases  that  were  healed  are  also  mentioned. 
Many  taken  with  palsies]  Having  become  paralytics ;  having  lost  the 
use  of  part  or  all  of  their  muscles  of  motion. 

8.  There  loos  great  joy  in  that  city]  Arising  from  the  remarkable 
cures  of  friends  who  had  been  thought  incurable,  from  the  glorious 
truths  Philip  proclaimed,  and  from  the  effects  of  the  gospel  upon  their 
hearts,  as  they  believed  on  the  Lord  Jesus  Christ.  Rom.  xiv,  17. 

9.  A  certain  man,  called  Simon]  Very  many  opinions  have  been  ex- 
pressed in  reference  to  this  individual  by  different  commentators. 
Many  doubtful  traditions  concerning  him  have  been  collected  from 
the  writings  of  the  early  Christian  fathers.     He  has  generally  been 
supposed  to  have  been  the  same  Simon  of  whom  Josephus  speaks  in 
his  Antiquities — a  Jew,  and  a  native  of  Cyprus.    All  that  we  cer- 
tainly know  of  him  is,  that  he  practiced  magical  arts,  and,  by  his 
skill  in  working  delusions,  had  produced  upon  the  people  an  impres- 
sion that  he  was  a  superior  personage,  even  a  divine  Being.     Tra- 
dition relates  that  he  gave  himself  out  to  be  the  Almighty  who  gave 
the  law  to  Moses,  appearing  also  as  the  Son  to  the  Jews,  and  as  the 
Comforter  to  all  other  nations.     He  was  probably  a  man  of  superior 
education,  acquainted  with  philosophy  and  the   sciences,  familiar 
with,  and  an  adept  in,  the  arts  of  jugglery  then  known,  and  by  these 
means  had  obtained  a  great  influence  over  the  ignorant  and  unob- 
serving  multitude.     He,  of  course,  did  not  receive  Christ,  but  set 
himself  up  as  a  rival.     Used  sorcery]  Used  magical  arts.     The  magi 
were,  at  first,  men. learned  in  philosophy,  astrology,  &c. ;  afterward 
these  sciences,  being  turned  into  means  of  imposition,  by  false  pre- 
tenders to  knowledge — as,  for  instance,  the  declaring  the  future  by 


140  NOTES  ON  THE  ACTS. 

10  To  whom  they  all  gave  heed,  from  the  least  to  the  greatest, 
saying,  This  man  is  the  great  power  of  God. 

1 1  And  to  him  they  had  regard,  because  that  of  long  time  he 
had  bewitched  them  with  sorceries. 

12  But  when  they  believed  Philip,  preaching  the  things  con- 
cerning the  kingdom  of  God,  and  the  name  of  Jesus  Christ,  they 
were  baptized,  both  men  and  women. 

13  Then  Simon  himself  believed  also:  and  when  he  was  bap- 

the  position  of  the  stars,  or  by  lot,  or  entrails  of  animals,  &c.,  &c.,  the 
term  came  to  signify  the  same  as  necromancers,  soothsayers,  jug- 
glers, who,  by  producing  ocular  illusions,  by  strange  incantations 
and  astonishing  feats  of  agility,  affected  the  multitude  with  a  sense 
of  awe  and  reverence  in  their  presence,  and  secured  their  faith  in 
their  incantations.  Bewitched  the  people  of  Samaria]  Amazed,  astonish- 
ed, filled  them  with  wonder — their  reason  and  judgment  being  taken 
captive  by  his  strange  devices  and  unaccountable  legerdemain. 
Giving  out  that  himself  was  some  great  one]  Assuming  to  be  something 
superhuman,  boldly  publishing  his  high  pretensions,  and  confirming 
them  by  his  tricks. 

10.  This  man  is  the  great  power  of  God]  Some  extraordinary  per- 
son ;  one  closely  connected  with  Deity,  and  through  whom  astonish- 
ing divine  manifestations  were  made. 

11.  They  had  regard]  Listened  to  him,  and  believed  in  his  pre 
tensions. 

12.  When  they  believed]  Keceiving  Jesus  as  their  Saviour,  and  trust- 
ing in  him.     The  things  concerning  the  kingdom  of  God]   Clearly  open- 
ing the  plan  of  salvation,  and  explaining  the  character  of  the  king- 
dom of  grace  in  the  soul,  through  faith  in  Jesus  Christ.    And  the 
name  of  Jesus  Christ]  That  is,  concerning  the  power  of  that  name 
when  used  by  believers  to  accomplish  real  miracles,  and  to  perform 
substantial  cures — a  power  infinitely  superior  to  the  tricks  and  pre- 
tences of  an  impostor.     Thus  says  Peter,  in  Acts  iii,  16,  "  His  name, 
through  faith  in  his  name,  has  made  this  man  strong." 

13.  Then  Simon  himself  believed  also]  That  is,  he  professed  to  be  a 
sincere  believer.     He  was  undoubtedly  convinced  of  the  reality  of 
the  miracles  of  Philip,  wrought  in  the  name  of  Jesus,  and  could  not 
but  have  been  convinced  of  the  Messiahship  of  Christ,  or,  at  least,  that 
he  was  infinitely  superior  to  him  in  power.    But  his  heart  remained 
unchanged.     He  was  the  shrewd,  artful,  money-loving  deceiver. 
Seeing  that  the  popular  tide  was  turning  from  himself  toward  Philip, 
he  seeks  to  attach  himself  to  the  evangelist,  that  he  might  still  retain 
the  favor,  and  enjoy  the  opportunity  of  fleecing  the  multitude.    As 
he  professed  faith  in  Jesus,  and  it  is  not  the  province  of  man  to  judge 


NOTES  ON  THE  ACTS.  141 

hzed,  he  continued  with  Philip,  and  wondered,  beholding  the 
miracles  and  signs  which  were  done. 

14  Now  when  the  apostles  which  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John : 

15  Who,  when  they  were  come  down,  prayed  for  them,  that 
they  might  receive  the  Holy  Ghost : 

the  heart,  he  was  admitted  to  the  ordinance  of  baptism.  He  con- 
tinued with  Philip]  Attended  upon  his  instructions  as  a  disciple,  cul- 
tivated a  familiar  acquaintance  with  him,  and  noticed  attentively  his 
miracles.  Wondered,  beholding  the  miracles  and  signs  which  were  done] 
It  was  now  his  turn  to  be  amazed :  he  had  bewitched,  or  astonished 
the  multitude  by  tricks  and  deceptions ;  here  were  real  performances 
of  the  most  extraordinary  character.  Simon  knew  his  were  false ; 
but  he  could  discover  no  subterfuge  here.  Having  no  correct  idea 
of  the  doctrine  of  Philip,  or  the  source  of  his  power,  he  may  have 
hoped,  by  continuing  with  him,  to  have  discovered  his  secret,  and 
obtained  the  power  to  perform  his  supernatural  works. 

14.  Now  when  the  apostles,  &c.]   (See  verse  1.)     Sent  unto  them  Peter 
and  John]  This  shows  that  Peter's  office  was  not  superior  to  that  of  his 
brethren.     He  goes,  as  he  is  directed  in  the  council  of  the  apostles, 
sharing  his  labors  and  honors  equally  with  John.     The  apostles  are 
sent  to  assist  Philip  in  his  labors,  to  give  proper  direction  in  the 
establishment  of  the  new  church,  and  to  confer  the  blessing  of  the 
Holy  Ghost  upon  the  believers. 

15.  Prayed  for  them,  that  they  might  receive  the  Holy  Ghost]  It  was 
not  the  work  of  the  Holy  Spirit  in  the  conviction  and  sanctification 
of  the  soul  that  the  apostles  now  prayed  for,  for  this  had  already  been 
bestowed  in  connection  with  the  labors  of  Philip,  but  the  extraordi- 
nary gifts  of  the  Spirit,  conveying  the  power  of  speaking  foreign 
tongues  and  of  working  miracles.    It  evidently  was  of  this  extraor- 
dinary nature,  because  it  was  something  apparent  and  visible.    Simon 
perceives  an  immediate  and  marked  effect,  resulting  from  the  laying 
on  of  the  hands  of  the  apostles ;  and  if  it  had  not  been  accompanied 
with  some  visible  sign,  but  had  only  been  a  work  of  sanctification 
upon  the  heart,  he  never  would  have  offered  to  have  purchased  it 
with  money.    As  it  was,  he  undoubtedly  thought  the  power  of  con- 
veying the  remarkable  gift  would  wonderfully  assist  him   in   his 
juggleries.    It  is  a  matter  of  doubt  whether  this  gift  was  bestowed 
npon  all.    It  is  the  opinion  of  most  commentators  that  it  was  only 
given  to  those  who  were  to  be  employed  publicly  in  the  work  of 
spreading  the  gospel.    We  answer  the  question,  why  this  power  was 
bestowed  upon  the  early  Christians,  by  reference  to  the  events  of  this 


142  NOTES  ON  THE  ACTS. 

16  (For  as  yet  he  was  fallen  upon  none  of  them :  only  they 
were  baptized  in  the  name  of  the  Lord  Jesus.) 

1 7  Then  laid  they  their  hands  on  them,  and  they  received  the 
Holy  Ghost 

18  And  when  Simon  saw  that  through  laying  on  of  the  apostles' 
hands  the  Holy  Ghost  was  given,  he  offered  them  money, 


chapter.  There  were  multitudes,  among  both  Jews  and  Gentiles, 
who,  like  Simon,  laid  claim  to  superior  deference,  and  even  worship 
on  account  of  a  pretended  divine  power.  Some  gave  themselves  out 
to  be  the  Messiah ;  ,and  many  were  esteemed  among  the  multitudes 
"  the  great  power  of  God."  These  miraculous  powers,  conferred  upon 
the  early  preachers,  would  impress  the  multitude  with  the  infinite 
superiority  of  these  men  over  all  their  pretended  teachers,  break  the 
charms  they  exercised  over  them,  and  unravel  all  their  deceptions. 
It  served  to  demonstrate  the  truth  and  divine  origin  of  Christianity, 
to  produce  immediate  and  deep  conviction  of  its  importance,  and  to 
prepare  the  way  for  a  speedy  and  wide-spread  diffusion  of  its  hea- 
venly doctrines.  The  apostles  only  were  endowed  with  this  power 
of  conferring  upon  the  proper  subjects  these  remarkable  gifts  of  the 
Holy  Ghost ;  and  they  do  it  not  directly,  and  in  their  own  names, 
lest  they  should  seem  to  share  in  the  glory  of  the  work.  They  give 
themselves  to  prayer  for  this  object ;  and  the  divine  Spirit  descends 
in  answer  to  their  petition. 

16.  He  was  fallen]  Equivalent  to,  descended  from  heaven — the  word 
used  signifying,  what  falls  in  abundance,  and  applied  to  the  de- 
scent of  the  Holy  Ghost  from  on  high. 

17.  Then  laid  they  their  hands  on  them]  On  those  separated  for  the 
public  work ;  not  on  all,  because  Simon  was  not  thus  endued.     The 
laying  on  of  hands,  in  connection  with  prayer,  was  a  common  and 
solemn  ceremonial  among  the  Jews,  used  when  a  priest  or  king  was 
installed  into  office,  a  blessing  sought  upon  a  child,  &c.,  &c.     Thus 
old  Jacob  prayed  for,  and  blessed,  the  sons  of  Joseph,  placing  his 
hands  upon  their  heads.     This  custom  Jesus  Christ  and  the  apostles 
retained.  Matt,  xix,  13 ;  Acts  vi,  6 ;  xxviii,  8. 

18.  Wlten  Simon  saw]  When  he  saw  the  effect  of  the  Spirit's  ope- 
ration, namely,  heard  them  speaking  with  different  tongues.   He  offered 
tJiein  money]  He  exercised  his  skill  in  legerdemain  for  no  higher  pur- 
pose than  this;  and  his  covetous  heart  immediately  saw  the  great 
pecuniary  account  to  which  he  might  turn  this  power  of  convey 'ng 
at  once  a  knowledge  of  different  languages ;  and  as  the  apostles  ap- 
peared to  be  poor  men.  he  foolishly  imagined  that  he  might  easily 
induce  them  to  sell  their  secret.    The  word  simony,  signifying  the 


NOTES  ON  THE  ACTS.  143 

19  Saying,  Give  me  also  this  power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy  Ghost. 

20  But  Peter  said  unto  him,  Thy  money  perish  with  thee,  be- 
cause thou  hast  thought  that  the  gift  of  God  may  be  purchased 
with  money. 

21  Thou  hast  neither  part  nor  lot  in  this  matter  :  for  thy  heart 
is  not  right  in  the  sight  of  God. 

disposing  and  buying  of  spiritual  gifts  and  offices,  is  derived  from 
this  transaction. 

20.  Thy  money  perish  with  thee]  A  fearful  expression !     Some  ex- 
positors have  considered  it  an  imprecation,  and  that  Peter  calls  down 
upon  him,  as  well  as  his  money,  everlasting  perdition ;  but  this  seems 
hardly  to  be  the  spirit  of  the  gospel  toward  even  the  worst  of  men. 
Whitby  and  others  esteem  it  to  be  a  prediction  of  what  should  befall 
him  if  he  did  not  repent,  considering  that  his  sin  consisted  not  so 
much  in  his  ambition  and  his  avarice  as  in  this,  that  he  struck  at  the 
very  foundation  of  the  Christian  faith,  supposing  that  the  apostles 
and  other  Christians  did  their  miracles,  in  confirmation  of  it,  by  some 
higher  act  of  magic  than  that  he  had  learned,  and  so  they,  by  the 
same  art,  could  teach  others  to  do  the  same  works  for  any  other  end. 
Bloomfield  gives  the  following  as  the  most  literal  signification  of  the 
original : — "  May  your  money  rest  with  yourself;  that  is,  keep  your 
money  to  yourself:  (I  will  have  nothing  to  do  with  it.)     Thus  it  is 
intended  to  warn  him  of  the  consequences  of  so  employing  his  money, 
unless  (as  he  gives  him  to  understand  in  verse  22)  he  averts  it  by 
timely  repentance."     It  may  be  considered  an  expression  of  the 
apostle's  detestation  and  horror  of  such  a  proposal,  his  utter  disre- 
gard for  the  money,  and  a  solemn  denunciation  of  the  certain  and 
fearful  consequences  of  such  a  state  of  heart  as  Simon  was  then  in. 
That  the  gift  of  God  may  be  purchased  with  money]  Peter,  in  this  ex- 
pression, assures  Simon  and  them  all,  that  this  remarkable  power 
was  not  theirs  to  bestow,  not  the  result  of  peculiar  skill,  not  done  by 
subtilty,  but  by  direct  gift  of  God,  that  it  could  not  be  purchased  with 
money,  and  that  they  had  neither  authority  nor  power  to  delegate 
their  work  or  office  to  another.     Who  has  aught  that  does  not  belong 
to  God  with  which  to  purchase  his  rich  spiritual  gifts  1 

21.  Thou  hast  neither  part  nor  lot  in  this  matter]  A  proverbial  ex- 
pression in  use  among  the  Jews.  Deut.  x,  9 ;  2  Samuel  xxi ;  Job 
xxii,  25.    As  much  as  if  he  had  said,  Thou  hast  no  personal  interest, 
whatever  are  thy  professions,  in  this  important  matter — the  work  of 
the  Holy  Spirit  upon  the  heart,  and  his  extraordinary  gifts.     Thou 
hast  no  part  among  the  faithful,  and  no  lot  in  this  ministry.     The  word 
which  we  translate  lot,  is  to  be  understood  as  implying  a  spiritual 


144  NOTES  ON  THE  ACTS. 

22  Repent  therefore  of  this  thy  wickedness,  and  pray  God,  if 
perhaps  the  thought  of  thy  heart  may  be  forgiven  thee. 

23  For  I  perceive  that  thou  art  in  the  gall  of  bitterness,  and 
in  the  bond  of  iniquity. 

portion,  office,  &c.  Thy  heart  is  not  right  in  the  sight  of  God]  Although 
thou  hast  professed  belief  in  the  gospel,  thou  hast  not  been  born 
again  of  the  Spirit ;  thy  heart  is  still  vile,  sensual,  and  worldly ;  thy 
purposes  are  not  single  and  pure — thou  desirest  not  the  Holy  Spirit 
to  glorify  God,  and  do  good,  but  for  the  gratification  of  thy  lusts, 
ambition,  pride,  and  avarice.  God  sees  the  heart.  How  do  ours 
appear  in  his  sight  ? 

22.  Repent  therefore  of  this  thy  wickedness]  Though  his  act  was  "  ex- 
ceeding sinful,"  still  Peter  commends  him  to  the  divine  mercy.     His 
case  was  desperate,  but  not  hopeless.     The  only  open  door  of  escape 
for  him  was  through  repentance,  and  the  mercy  of  God.     The  worst 
of  sinners  need  not  despair  of  bis  grace,  if  they  do  sincerely  and  im- 
mediately repent  of  their  evil.     And  pray  God]  This  was  the  next 
step.     He  was  to  return  to  him  in  brokenness  of  heart,  forsaking  his 
evil  ways,  and  earnestly  plead  his  grace.     If  perhaps]  Expressing, 
as  some  have  supposed,  a  doubt  in  the  apostle's  mind  whether  Simon 
could  be  forgiven — a  fear  lest  he  had  committed  the  unpardonable 
sin,  in  attributing  the  work  of  the  Holy  Spirit  to  the  skill  of  magic 
or  Satanic  influence.     The  Saviour  had  said,  referring  to  the  course 
of  his  enemies  in  ascribing  his  miracles  to  the  agency  of  Beelzebub, 
"  Whosoever  blasphemeth  against  the  Holy  Ghost,  hath  never  for- 
giveness." Mark  iii,  29.    But  the  doubt  of  the  apostle  seems  rather 
to  be,  not  whether  Simon's  penitence  would  secure  acceptance  and 
forgiveness,  but  whether,  in  his  sordid  and   hypocritical  state  of 
heart,  he  would  honestly  and  truly  repent  before  God.     The  thought 
of  thy  heart]  The  device,  the  contrivance.     His  sin,  as  yet,  existed  in 
his  bosom ;  he  had  not  in  so  many  words  attributed  the  effects  of  the 
apostolic  laying  on  of  hands  to  magic,  but  his  request  exposed  the 
opinion  he  was  harboring  in  his  heart. 

23.  In  the  gall  of  bitterness,  and  in  the  bond  of  iniquity]  Sin,  and  its 
grievous  effects,  in  the  Scriptures,  are  represented  by  the  bitter  herb 
wormwood,  and  that  exceedingly  bitter  substance,  gall.    Thus  Moses, 
in  Deut.  xxix,  18,  expresses  his  abhorrence  of  idolatry  in  the  follow- 
ing language :  "  Lest  there  should  be  among  you  a  root  that  beareth 
gall  and  wormwood."     And  the  apostle  Paul,  in  Heb.  xii,  15,  thus 
warns  those  to  whom  he  is  writing,  against  some  heinous  sin :  "  Lest 
any  root  of  bitterness,  springing  up,  trouble  you,"  &c.     The  meaning 
here  is,  "  Thou  art  immersed  in  sin  of  the  vilest,  bitterest  sort,  both 


NOTES  ON  THE  ACTS.  145 

24  Then  answered  Simon,  and  said,  Pray  ye  to  the  Lord  for 
me,  that  none  of  these  things  which  ye  have  spoken  come 
upon  me. 

25  And  they,  when  they  had  testified  and  preached  the  word 
of  the  Lord,  returned  to  Jerusalem,  and  preached  the  gospel  in 
many  villages  of  the  Samaritans. 

in  itself  and  in  its  consequences."  By  the  terms  bonds  of  iniquity,  is 
expressed  the  strength  and  power  over  him  of  his  sinful  habits.  He 
had  become  confirmed  in  iniquity  by  a  long  course  of  deceit,  and  was 
held  by  it,  as  it  were,  in  chains  of  bondage.  An  allusion  to  the 
mode  in  which  the  Romans  secured  their  prisoners,  chaining  the 
riyht  hand  of  the  prisoner  to  the  left  hand  of  the  soldier  who  guarded 
him ;  as  if  the  apostle  had  said,  Thou  art  tied  and  bound  by  the 
chain  of  thy  sin;  justice  hath  laid  hold  upon  thee,  and  thou  hast 
only  a  short  respite  before  thy  execution,  to  see  if  thou  wilt  repent. 

24.  Then  answered  Simon]  The  bold  impostor  and  hypocrite  is  now 
greatly  alarmed  by  the  solemn  appearance  and  more  solemn  language 
of  the  apostles,  conscience  giving  evidence  against  him,  and  hi  favor 
of  the  apostle's  searching  denunciations.    Pray  ye,  &c.]  Referring  to 
John  and  other  Christians  who  stood  with  Peter.    We  have  no  evi- 
dence that  he  prayed  for  himself.     Sinners  often,  when  convinced  of 
their  dangerous  situation,  call  upon  Christians  to  pray  for  them  with- 
out putting  forth  any  effort  themselves.    They  are  not  sincere  in  their 
desires  after  forgiveness.     They  love  sin  and  the  world,  but  tremble 
in  view  of  the  judgment  and  eternal  death.     The  prayers  of  Chris- 
tians avail  much  when  the  sinner  unites  his  penitent  supplications 
with  them,  repenting  of  sins  and  trusting  in  the  promise  of  God ;  but 
all  the  prayers  and  tears  of  pious  men  will  not  save  a  soul  that  is 
not  truly  penitent,  and  does  not  pray  itself  for  pardon.     We  can  only 
infer,  from  the  fact  that  it  is  not  stated  in  the  account,  that  Simon  did 
not  repent :  that  he  was  only  terrified  by  the  solemn  denunciations 
of  Peter,  but  was  not  melted  into  tenderness  or  contrition  for  his  sin, 
the  solemn  impression  soon  wearing  off.    If  the  traditions  of  the  early 
Christian  fathers  may  be  relied  upon,  he  continued  the  same  artful, 
wicked  impostor,  opposing  the  religion  of  Christ,  acquiring  some  re- 
pute for  his  bold  and  successful  frauds  and  tricks,  until  he  came  to  a 
sudden  and  judicial  end  by  the  providence  of  God. 

25.  When  they  had  testified — returned  to  Jerusalem]  Having  confirmed 
the  preaching  of  Philip,  and  raised  up  public  teachers  endowed  with 
the  miraculous  gifts  of  the  Spirit,  they  return  again  to  Jerusalem, 
jt  was  desirable  that  the  apostles  should,  at  this  early  stage  of  the 
church,  be  much  together  for  counsel,  to  direct  the  work  in  different 
places,  and  stand  prepared  to  enter  into  any  open  door.    In  many  ril- 

10 


146  NOTES  ON  THE  ACTS. 

26  And  the  angel  of  the  Lord  spake  unto  Philip,  saying,  Arise, 
and  go  toward  the  south,  unto  the  way  that  goeth  down  from 
Jerusalem  unto  Gaza,  which  is  desert. 

lages  of  the  Samaritans]  They  improve  their  time  as  they  journey 
hack,  probably  on  foot,  to  stop  in  the  different  Samaritan  villages  on 
their  route  and  preach  the  gospel.  A  very  good  example  for  travel- 
ing Christians,  whether  ministers  or  laymen ! 

26.  And  the  angd  of  the  Lord}  Without  doubt  a  heavenly  messen- 
ger was  sent  to  hold  direct  intercourse  with  Philip,  and  give  him  these 
specific  directions,  although  some  have  affected  to  suppose  that  this 
information  was  given  him  in  the  form  of  a  dream  or  a  vision.  He 
summons  him  to  leave  his  present  place  of  labor — marks  out  a  defi- 
nite and  unfrequented  course  for  him  to  pursue,  without  specifying 
the  object  or  the  termination  of  his  journey.  A  midnight  dream  or 
a  fanciful  vision  would  not  have  thus  easily  drawn  him  away  from  so 
interesting  a  field  of  labor  upon  apparently  so  profitless  an  excursion ; 
but  God  had  a  divine  purpose.  An  inquiring  eunuch  is  to  be  in- 
structed and  converted,  and  the  Lord  chose  this  instrumentality  as 
the  means.  Unto  the  way  that  goeth  down  from  Jerusalem  unto  Gaza, 
which  is  desert]  Gaza  was  an  ancient  city,  situated  in  the  south-western 
part  of  Palestine,  about  sixty  miles  from  Jerusalem.  It  was  one  of 
the  six  principal  cities  of  the  Philistines,  and  fell  to  Judah  in  the 
division  of  the  land;  but  the  original  inhabitants  were  not  sub- 
dued. It  was  formerly  a  large,  important,  and  well-situated  city,  and 
was  the  frontier  or  boundary  city  of  Canaan  on  the  south,  toward 
Egypt.  Josh,  xv,  47.  This  city  was  the  scene  of  one  of  Samson's 
greatest  feats — the  lifting  up  and  carrying  off  of  the  gates  of  the  city. 
Judg.  xvi,  2,  3.  It  was  attacked  by  Alexander  the  Great  after  he  had 
taken  Tyre,  and  sacked  on  account  of  the  bravery  of  its  defenders. 
It  was  afterward  rebuilt,  came  into  the  hands  of  the  Romans,  and 
was  given  to  Herod  the  Great  by  the  Roman  emperor,  and  upon  his 
death  was  attached  to  the  government  of  Syria.  It  was  attacked  and 
destroyed  afterward  by  the  Jews,  in  revenge  for  the  bloody  attack 
made  upon  them  by  the  Roman  soldiers  in  Cesarea.  It  is  to  this — the 
desolated  and  forsaken  state  of  the  city — that  the  Scripture  writer 
here  alludes,  according  to  the  editor  of  the  Pictorial  Bible.  Many 
commentators,  however,  consider  that  exposition  of  this  phrase  the 
most  consistent  which  applies  it  to  the  iray  thither ;  the  road  from 
Jerusalem  to  Gaza,  passing  over  a  hilly,  barren  country,  meeting  no 
city  of  any  note,  being  considered  desert,  or  thinly  inhabited.  They 
esteem  this  clause  to  have  been  a  qualifying  phrase  added  by  St. 
Luke,  and  not  a  part  of  the  address  of  the  angel :  St.  Luke  desiring 


NOTES  ON  THE  ACTS.  147 

27  And  he  arose,  and  went :  and  behold,  a  man  of  Ethiopia,  a 
eunuch  of  great  authority  under  Candace  queen  of  the  Ethiop- 


the  more  impressively  to  exhibit  the  providence  of  God,  as  it  would 
seem  strange  that  one  so  desirous  to  evangelize  as  Philip  should  be 
sent  upon  so  unfrequented  a  road  as  that  from  Jerusalem  to  Gaza. 

27.  A  man  of  Ethiopia]  Ethiopia,  termed  in  the  Scriptures  Cvsh, 
was  a  name  given  to  several  countries  of  Asia  and  Africa,  the  in- 
habitants of  which  were  either  completely  black,  or  of  a  swarthy 
complexion.  It  was  sometimes  understood  by  the  ancients  as  com- 
prehending all  Africa  south  of  Egypt,  including  Nubia  and  Abyssi- 
nia ;  and  at  other  times  they  restricted  it  to  the  country  bounded  on 
the  north  by  Egypt,  on  the  west  by  Libya,  on  the  east  by  the  Bed 
Sea,  and  on  the  south  by  the  unknown  and  unexplored  African  re- 
gions. The  term  Ethiopia  was  also  applied,  in  a  still  more  limited 
sense,  to  Meroe',  situated  in  the  present  kingdom  of  Sennaar,  which 
is  sometimes  called  an  island,  in  consequence  of  its  being  comprised 
within  two  streams  rising  in  the  Mountains  of  the  Moon,  and  which 
either  form  the  Nile,  or  contribute  their  waters  to  it.  This  kingdom, 
the  capital  of  which  was  also  called  Meroe,  extended  to  the  source 
of  the  Nile,  and,  in  consequence  of  its  proximity  to  Egypt,  a  close 
connection  was  always  maintained  between  the  two  countries.  The 
indiscriminate  application  in  the  Old  Testament  of  the  term  Ethiopia 
to  all  the  countries  peopled  by  the  posterity  of  Gush,  and  the  excm- 
sive  application  of  the  same  term  by  Greek  and  Roman  writers  to 
the  countries  of  Africa,  involves  some  passages  of  sacred  and  profane 
history  in  some  uncertainty.  The  family  of  Gush  spread  over  Ara- 
bia and  India,  which  thus,  from  Egypt  to  the  Ganges,  became  the 
land  of  Gush :  but  the  posterity  of  Abraham,  the  Ishmaelites  and  the 
Midianites,  displacing  them,  they  were  gradually  forced  back  into 
Africa,  which  eventually  became  almost  the  sole  residence  of  the  race 
of  Gush. 

The  term  Ethiopia,  in  the  present  text,  is  probably  applied  to  Meroe, 
above  described,  or  to  the  province  of  Abyssinia,  just, south  of  it.  A 
eunuch  of  great  authority]  The  term  eunuch  was  often  used  in  a  differ- 
ent sense  from  its  literal  or  physical  meaning.  As  at  first  real  eunuchs, 
who  had  become  noted  for  their  faithfulness,  were  raised  to  offices  of 
high  trust;  afterward  the  name  came  to  be  applied  to  the  office,  and 
has  the  same  signification  as  chamberlain,  and.  in  a  general  way,  may 
be  applied  to  any  confidential  court  office.  Thus,  this  man  was  a 
treasurer.  Potiphar,  who  was  a  married  man,  was  styled  a  eunuch, 
probably  only  from  the  office  he  held.  Gen.  xxxix,  1.  The  phrase 
of  great  authority,  Doddridge  and  Eloomfield  translate  as  a  noun,ren- 


148  NOTES  ON  THE  ACTS. 

ians,  who  had  the  charge  of  all  her  treasure,  and  had  come  to 
Jerusalem  for  to  worship, 

28  Was  returning ;  and  sitting  in  his  chariot,  read  Esaias  the 
prophet. 

29  Then  the  Spirit  said  unto  Philip,  Go  near,  and  join  thyself 
to  this  chariot. 


dering  it  a  grandee.  A  etmuch,  a  grandee  under  Candace.  &c.  Candace] 
This  was  a  common,  or  family  name  of  the  queens  of  Ethiopia,  as 
was  Pharaoh  of  the  kings  of  Egypt.  Profane  history  fully  confirms 
the  fact,  that  many  of  their  queens  bore  this  title ;  but  which  of  these 
Candaces  was  the  one  here  alluded  to,  we  cannot  now  tell  with  any 
certainty.  Had  come  to  Jerusalem  for  to  imrship]  He  had  probably  been 
up  to  attend  the  passover,  and  from  this  it  is  evident  that  lie  was  a 
Jew  by  descent,  or  a  Jewish  proselyte.  The  religion  of  the  true  God 
might  have  been  spread  through  this  Ethiopian  province,  adjoining 
as  it  was  to  Egypt,  and  open  to  the  traveling  Jewish  traders,  through 
the  means  of  Jewish  emigrants  ;  or,  as  some  suppose,  through  the  in- 
fluence of  the  noted  queen  of  Sheba,  who  visited  Solomon,  and  who. 
tradition  asserts,  was  converted,  and  introduced  the  worship  of  Jeho- 
vah into  her  kingdom. 

28.  Head  Esaias  the  prophet}  It  was  a  commendable  custom  of  the 
Jews,  when  on  a  journey,  to  employ  their  time  in  reading  the  Scrip- 
tures.    One  of  their  Rabbins  enjoined  that  a  Jew.  on  a  journey,  when 
without  a  companion,  should  study  the  law.     There  can  be  no  better 
means  devised  to  retain  and  increase  the  good  impressions  received 
at  public  worship  than  by  rending  the  word  of  God.     Much  good  is 
di-sipated  by  idle  conversation  and  thoughtlessness  after  a  profitable 
religious  exercise.     The  eunuch  had  been  benefited  at  the  passover; 
he  still  freshens  his  spiritual  emotions  by  reading  the  Scriptures.     His 
simple,  studious,  and  inquiring  piety,  meets  the  approbation  of  God. 
He  never  leaves  an  anxious  inquirer  for  any  length  of  time  in  the 
dark,  but  soon  puts  into  operation  a  train  of  events  that  brings  the 
interested    Scripture   scholar   under   the    instructions  of  a    suitable 
teacher. 

29.  Then  the  Spirit  said  unto  Philip]  The  Holy  Spirit  is  here  nndoubt- 
elly  intended.     The  Spirit  did  not  speak  vocally,  but  caused  the 
thought  to  arise  in  the  heart  of  Philip,  and  accompanied  it  with  a 
strong  impulse  to  execute  the  purpose,  with  a  consciousness  that  the 
suggestion  was  from  a  divine  source.     Join  thyself  to  this  chariot]  The 
chariot  is  here  used,  by  a  common  figure,  for  the  person  in  it.     Join 
or  attach   thyself  to  the  company  of  this  man — the  person   in  the 
chariot. 


NOTES  ON  THE  ACTS.  149 

30  And  Philip  ran  thither  to  him,  and  heard  him  read  the 
prophet  Esaias,  and  said,  Understandest  thou  what,  thou  readcst? 

30.  And  Philip  ran  thither  to  him]  The  alacrity  with  which  Philip 
obeyed  the  first  suggestion  of  duty,  is  worthy  at  once  of  admiration 
and  imitation.  There  were  peculiar  difficulties  in  the  way  that  would 
have  discouraged  a  man  of  weak  faith.  The  occupant  of  the  chariot 
was  an  entire  stranger ;  a  man  evidently  of  note  and  wealth,  and  a 
foreigner.  How  abrupt,  and  perhaps  offensive,  an  address  to  such  a 
one  might  be !  Philip  consulted  not  the  flesh,  but  duty,  and  left  the 
consequences  in  the  hand  of  God.  If  all  Christians  watched  the 
movement  of  the  Spirit  in  their  hearts,  and  obeyed  every  prompting 
to  duty  as  faithfully,  what  an  amount  of  good  might  be  accomplish- 
ed !  Who  could  tell  the  limits  of  the  benefits  that  would  result  from 
a  constant  personal  effort  on  the  part  of  all  Christians  to  benefit  oth- 
ers !  Very  often  they  might  meet  with  a  grateful  surprise,  as  in  the 
case  of  the  eunuch,  by  discovering,  upon  inquiry,  a  thoughtful  and 
even  anxious,  but  uninstructed  heart.  Heard  him  read]  The  eunuch 
read  aloud,  as  was  the  Jewish  custom.  A  very  profitable  way  of 
reading  the  Scriptures,  as  it  tends  to  prevent  undue  haste  in  passing 
over  most  important  truths,  and  serves  to  call  the  attention  to  beau- 
ties, in  both  the  matter  and  style,  that  would  otherwise  be  overlooked, 
as  well  as  to  strengthen  and  benefit  the  voice  and  lungs.  Mr.  Jowett, 
in  his  Christian  Researches  in  Syria,  says  that  it  is  still  customary 
for  persons  to  read  aloud,  even  when  there  is  no  one  near,  for  their 
own  gratification.  "  They  usually  go  on  reading  aloud  with  a  kind 
of  singing  voice,  moving  their  heads  and  bodies  in  tune,  and  making 
a  monotonous  cadence  at  regular  intervals,  thus  giving  emphasis ; 
although  not  such  an  emphasis,  pliant  to  the  sense,  as  would  please 
an  English  ear.  Very  often  they  seem  to  read  without  perceiving 
the  sense,  and  to  be  pleased  with  themselves  because  they  can  go 
through  the  mechanical  act  of  reading  in  any  way."  The  prophet 
Esaias]  He  had  undoubtedly  heard  of  Jesus  at  the  passover,  and  was 
interested  to  know  what  all  the  late  strange  occurrences  portended. 
He  would  be  likely  to  choose  for  his  reading  those  Scriptures  that 
referred  to  the  promised  Messiah.  He  was  now  reading  the  prophe- 
cies of  Isaiah,  having  a  Greek  copy,  or  the  Septuagint  version  of 
the  Scriptures,  this  language  being  prevalent  in  Egypt  and  the  ad- 
joining provinces.  Understandest  thou  n-hat  thou  readest  ?]  Mr.  Wesley 
here  remarks :  "  He  did  not  begin  about  the  weather,  news,  or  the 
like.  In  speaking  for  God  we  may  frequently  come  to  the  point  at 
once,  without  circumlocution."  The  question  might,  at  first,  seem 
almost  impudent ;  but  the  fact  of  his  being  a  brother  Jew,  the  grave 


150  NOTES  ON  THE  ACTS. 

31  And  he  said,  How  can  I,  except  some  man  should  guide 
me  ?     And  he  desired  Philip  that  he  would  come  up,  and  sit 
with  him. 

32  The  place  of  the  Scripture  which  he  read  was  this,  He  was 
led  as  a  sheep  to  the  slaughter ;  and  like  a  lamb  dumb  before 
his  shearer,  so  opened  he  not  his  mouth : 

33  In  his  humiliation  his  judgment  was  taken  away :  and  who 
shall  declare  his  generation  ?  for  his  life  is  taken  from  the  earth. 

appearance  of  Philip,  his  dignified  manner,  would  serve  to  impress 
the  eunuch  with  his  authority  to  start  such  an  inquiry ;  while  the  ten- 
derness of  his  own  feelings,  and  his  earnest  desire  for  instruction, 
made  the  question  peculiarly  acceptable  to  the  eunuch. 

31.  How  can  7,  except  some  man  should  guide  me?}  He  here  candidly, 
and  with  great  meekness,  acknowledges  his  ignorance,  and  signifies 
his  desire  to  be  instructed.     Some  are  too  proud  to  acknowledge  their 
deficiencies,  and  to  confess  their  need  of  a  teacher.     One  of  the  first 
steps  in  knowledge  is  an  humble  acknowledgment  of  our  ignorance. 
These  words  contain  no  proofs  that  the  Scriptures  cannot  be  under- 
stood without  an  authorized  interpreter.     The  eunuch  did  not  under- 
stand the  application  of  the  prophecy  to  Christ,  because  the  gospel 
had  not  been  preached  to  him ;  but  now  Jesus  has  been  fully  set  forth 
in  the  Gospels  and  in  the  Epistles,  and  although  in  the  New  Testa- 
ment, as  well  as  in  the  Old,  there  may  be  some  difficulties,  the  greater 
part,  and  all  relating  to  life  and  salvation,  is  presented  so  clearly  that 
"  he  that  runneth  may  read,"  and  the  "  wayfaring  man.  though  a  fool, 
shall  not  err  therein." 

32.  The  place  of  the  Scripture]  The  section,  or  paragraph.     It  was 
what  is  now  the  fifty-third  chapter  of  Isaiah,  the  seventh  and  eighth 
verses.     The  language  here  quoted  from  Isaiah,  it  will  be  seen,  differs 
in  a  slight  degree,  but  not  materially,  from  the  passage  in  our  trans- 
lation.   Luke  gives,  with  nearly  perfect  exactness,  the  words  as  they 
are  written  in  the  ancient  Greek  translations  of  the  Hebrew  Scrip- 
tures.    There  were  many  of  these  in  use  among  the  Jews  at  this  time, 
and  it  was  a  copy  of  this  that  the  eunuch  was  reading.     He  u-as  led 
as  a  sheep  to  the  slaughter}  So  patient — so  uncomplaining — so  meek — 
so  innocent.     The  blessed  Redeemer,  in  his  final  moments,  fully  ful- 
filled this  prophecy.     He  patiently  submitted,  without  resistance,  and 
meekly  bowed  his  head  upon  the  cross,  and  gave  up  the  ghost  with- 
out complaint  or  murmuring. 

33.  Tn  his  humiliation  his  judgment  ivas  taken  away]  In  the  passage 
in  Isaiah,  according  to  the  Hebrew  version,  it  is  rendered,  "  He  was 
taken  away  from  prison  and  from  judgment."     The  word  translated 
prison  may  be  rendered  restraint,  or  oppression.    Bloomfield  thus  ren- 


NOTES  ON  THE  ACTS.  151 

- 

34  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of 
•whom  speakeththe  prophet  this?  of  himself,  orof  some  otherman? 

ders  the  passage  from  the  Hebrew :  "  So  he  opened  not  his  mouth 
under  his  oppression.  From  judgment  was  he  hurried  off  (to  death)." 
Lowth  renders  the  clause,  "  By  an  oppressive  judgment  was  he  cut 
off."  The  translators  of  the  Septuagint  may  have  intended  to  ex- 
press the  same  idea  of  oppression  in  the  term  humiliation ;  and  the 
meaning  of  their  rendering  seems  to  be,  In  his  low  estate,  his  aston- 
ishing humiliation  and  oppression,  he  was  refused  a  just  trial ;  right- 
eous judgment  was  taken  from  him ;  he  was  deprived  of  his  most 
obvious  rights.  True  indeed  was  this  of  Christ.  He  was  led  bound 
before  his  judges,  but  denied  a  formal  trial,  condemned  and  sentenced 
without  a  legal  trial  or  proof  of  guilt,  amidst  the  most  tumultuous 
proceedings.  Who  sliall  declare  his  generation  ?]  This  Mr.  Wesley 
renders,  "Who  can  number  his  seed,  (Isa.  liii,  10,)  which  he  hath 
purchased  by  laying  down  his  life  ?"  Others  esteem  the  passage  to 
convey  an  idea  of  death,  and  the  extinction  of  a  family,  as  of  one 
dying  prematurely  and  leaving  no  posterity.  There  is  no  one  to 
number  up,  or  to  recount,  his  descendants.  When  he  dies,  it  is  the 
last  of  him.  He  leaves  none  behind  to  preserve  his  name  and  me- 
mory. Thus,  when  Jesus  was  suddenly  cut  off,  this  language  might 
be  fitly  used  of  him  by  his  enemies,  or  even  his  desponding  friends ; 
their  hopes  and  expectations,  to  all  human  appearances,  being  thus 
prematurely  destroyed.  Who  shall  declare  his  generation  ? — Who  shall 
number  his  seed  ?  There  is  no  one  left  behind.  Perhaps  the  most 
natural  and  probable  meaning  of  the  passage  is  that  of  Bishop  Lowth, 
Drs.  Kennicott,  Clarke,  and  others.  They  render  it  thus :  "  And  his 
manner  who  would  declare  ?"  that  is,  who  would  bear  witness  in  his 
favor.  Q.  D.  No  one ;  reference  being  here  had  to  a  custom  prevalent 
in  the  Jewish  courts.  When  they  led  a  condemned  criminal  from  the 
judgment-seat  to  execution,  it  was  customary  for  a  crier  to  proclaim 
aloud,  "  Whoever  knows  anything  about  his  innocence  let  him  come 
and  declare  it ;"  demanding  whether  any  one,  from  intimate  acquaint- 
ance with  his  manner  of  life,  could  say  anything  in  his  favor.  No  such 
favor  was  shown  our  Lord.  There  was  no  call  made  for  an  advocate, 
and  no  one  volunteered  his  services.  There  is  still  another  rendering, 
followed  by  a  number  of  noted  commentators :— "  Who  shall  declare 
or  describe  the  wickedness  of  this  generation  ?"  the  aggravated  nature 
of  their  crime  being  stated  in  the  succeeding  clause— for  his  life  is 
taken  from  the  earth]  The  murder  of  the  Messiah  was  a  crowning  act 
of  sin ;  it  was  a  height  of  iniquity  that  description  could  not  reach. 
34.  Of  whom  speaketh  the  prophet  this?]  A  very  natural  and  import- 


152  NOTES  ON  THE  ACTS. 

35  Then  Philip  opened  his  mouth,  and  began  at  the  same 
scripture,  and  preached  unto  him  Jesus. 

36  And  as  they  went  on  their  way,  they  came  unto  a  certain 
water :  and  the  eunuch  said,  See,  here  is  water ;  what  doth  hin- 
der me  to  be  baptized  ? 

87  And  Philip  said,  If  thou  believest  with  all  thy  heart,  thou 


ant  question.  There  was  nothing  in  the  text  itself  to  determine  its 
reference  to  the  prophet  himself,  or  to  some  other  person.  While  at 
Jerusalem,  the  eunuch  may  have  heard  this  passage  quoted  by  some 
of  the  disciples  as  proof  of  the  Messiahship  of  the  crucified  Jesus  of 
Nazareth,  and  may  have  heard  also  the  answer  of  the  Jewish  teacher, 
who  now,  to  avoid  the  necessity  of  receiving  Jesus,  although  the  an- 
cient Rabbins  had  expressly  applied  this  passage  to  the  Messiah,  may 
have  referred  it  to  the  prophet  himself,  or  to  Jeremiah,  as  they  have 
done  since.  Be  the  cause  what  it  may,  his  mind  had  become  pecu- 
liarly interested  in  the  passage,  and  he  desired  to  know  its  applica- 
tion. The  question  of  Philip  gave  him  a  good  opportunity  to  open 
his  heart  without  disguise. 

35.  Opened  his  mouth]    Commenced  speaking.     Began  at  the  same 
scripture]  Commenced  at  the  passage  he  had  just  read,  using  it  as  a 
text,  expounding  it,  and  showing  its  application  to  Christ,  and  then 
branching  off  upon  the  general  subject  of  Christ's  death  and  resur- 
rection, and  the  great  salvation  he  thus  accomplished.    Preached  unto 
him  Jesus]  He  exhibited  the  conformity  of  Christ's  life,  character,  find 
death,  to  the  prophecies  of  the  Old  Testament;  offered  him  to  Philip 
as  a  personal  Saviour  from  sin.  and  illustrated  the  important  direction 
of  repentance  toward  God  and  faith  in  our  Lord  Jesus  Christ,  and 
the  necessity  of  being  born  again  and  baptized  with  water  and  with 
the  Holy  Spirit. 

36.  And  as  they  weni  on  their  way]  That  is,  as  they  journeyed  on  in 
the  direction  that  the  eunuch  was  traveling.     They  came  unto  a  certain 
water]  Dr.  Bloomfield  says :  "  Probably  some  fountain  or  pool  formed 
by  a  brook  either  running  into  the  Eshcol  rivulet,  or  formed  at  a  head 
of  the  Eshcol  itself."      What  doth  hinder  me  to  be  baptized?]  The  mean- 
ing of  the  passage  is,  Here  is  a  fit  opportunity,  suitable  water  appears 
in  sight,  why  is  there  need  of  delay  ?     Why  may  I  not  now  make  a 
confession  of  my  faith,  and  attend  to  the  initiatory  rite  of  Christian- 
ity ?     It  appears  from  this  that  Philip  had  taught  the  eunuch  both 
the  doctrines  of  the  gospel,  and  explained  to  him  the  simple  and 
beautiful  rite  by  which  the  believer  publicly  signifies  his  faith  in  Jesus, 
and  unites  himself  to  his  church. 

37.  If  thou  believest  with  all  thy  heart]  Implying  that  he  should  not 


NOTES  ON  THE  ACTS.  153 

mayest.  And  he  answered  and  said,  I  believe  that  Jesus  Christ 
is  the  Son  of  God. 

38  And  he  commanded  the  chariot  to  stand  still:  and  they 
went  down  both  into  the  water,  both  Philip  and  the  eunuch; 
and  he  baptized  him. 

only  be  convinced  that  Jesus  was  the  promised  Messiah,  but  fully  rely 
upon  him  with  affectionate  trust  as  his  Saviour,  personally.  No  faith 
but  that  which  "works  by  LOVE  and  purifies  the  heart"  will  save  the 
soul.  Thousands  now  believe  that  Jesus  died  for  sinners,  have  an 
intellectual  conviction  of  the  truths  of  the  gospel,  who  are  still  im- 
penitent, to  whom  Christ  is  as  a  root  out  of  dry  ground.  The  proud, 
hard  heart,  must  be  broken  by  the  Holy  Spirit,  feel  its  imminent  dan- 
ger, see  its  only  Saviour,  and  cleave  to  him  with  all  the  strength  of 
fear  and  all  the  tenacity  of  love,  and  believe  with  all  the  heart,  with- 
out a  doubt  or  misgiving  that  he  will  fulfill  his  word,  that  he  does 
forgive  and  cleanse  from  unrighteousness — this  is  the  faith  that  bring- 
eth  salvation.  This  verse  is  not  found  in  very  many  MSS.  of  the 
first  authority,  and  very  probably  has  been  introduced  by  some  early 
transcriber,  to  show  that  the  eunuch  was  not  too  hastily,  or  without 
form,  admitted  to  baptism ;  and  as  the  doctrine  it  involves,  faith  in 
Christ,  is  not  a  new  one,  but  one  that  is  found  all  throughout  the  New 
Testament,  the  passage  has  been  allowed  to  remain. 

38.  And  they  went  down  both  into  the  u-ater]  They  dismounted  from 
the  chariot,  and  went  to  the  water,  as  many  commentators  contend, 
(the  preposition  having  as  often  this  signification  as  the  other,)  or, 
as  others  contend,  into  the  water.  Dr.  Clarke  thinks,  while  Philip 
was  instructing  the  eunuch,  and  he  professed  his  faith  in  Christ,  that 
the  eunuch  probably  plunged  himself  under  the  water,  as  this  was 
the  plan  that  appears  generally  to  have  been  followed  among  the 
Jews  in  their  baptisms,  the  baptism  being  attributed  to  the  person 
who  had  received  the  confession  of  faith.  On  the  other  hand,  Bloom- 
field  remarks  upon  this  passage,  after  observing  that,  with  Lard- 
ner,  it  was  his  opinion  that  Philip  performed  this  ordinance  by 
sprinkling,  and  not  by  immersion : — "  On  both  having  descended 
into  the  water,  Philip  seems  to  have  taken  up  water  with  his  hands, 
and  poured  it  copiously  upon  the  eunuch's  head.  It  is,  indeed, 
plain,  from  various  passages  of  the  Gospels,  that  baptism  was  then 
administered  by  the  baptizer,  after  having  placed  the  person  to  be 
baptized  in  some  river  or  brook;  and  that  plenty  of  water  was 
thought  desirable,  we  learn  from  John  iii,  23.  But  though  this  may 
seem  to  favor  immersion,  yet  the  other  method  might  as  well  be 
adopted.  Water  might,  indeed,  be  fetched  i~  a  vessel  for  the  purpose 


154  NOTES  ON  THE  ACTS. 

39  And  when  they  were  come  up  out  of  the  water,  the  Spirit 
of  the  Lord  caught  away  Philip,  that  the  eunuch  saw  him  no 
more :  and  he  went  on  his  way  rejoicing. 

of  pouring  it  on  the  head  of  the  person.  Yet  that  it  should  not,  may 
be  accounted  for  by  a  reference  to  the  climate,  customs,  and  opinions 
of  the  people  of  Palestine,  without  rendering  it  necessary  to  suppose 
that  nothing  but  a  purpose  of  immersion  could  originate  the  custom 
for  the  baptizer  and  the  baptized  to  both  go  into  water  of  the  same 
depth."  Even  admitting  that  the  eunuch  was  immersed,  it  does  by 
no  means  prove  that  this  was  the  only  mode  practiced  by  the  apostles, 
or  that  this  alone  was  valid  baptism :  neither  does  it  prove  that  a 
mode  which  may  be  safely,  and  even  with  comfort,  performed  in 
these  sultry  climes,  is  to  be  the  indispensable  mode  in  countries 
where  several  seasons  of  the  year  render  its  administration  almost 
impossible,  and  where  its  performance  always  is  attended  with  more 
or  less  confusion  and  danger,  and  is  ever  liable  to  wound  a  refined 
and  delicate  mind.  The  substitution  of  baptistries,  among  our  Bap- 
tist brethren,  for  the  running  brooks  and  pools  of  the  New  Testa- 
ment, is  a  sad  commentary  upon  their  professions  of  close  and 
absolute  imitation  of  the  practice  of  our  Lord  and  his  apostles  in 
administering  this  rite.  The  very  necessity  for  the  construction  of 
•iiese  substitutes  for  the  Jordan,  felt  by  themselves,  shows  the  incon- 
sistency of  supposing  that  our  Lord  would  enjoin  such  a  mode  of 
performing  a  rite  which,  in  some  countries  and  seasons,  would  be 
unsafe,  immodest,  or  perhaps  almost  impossible,  as.  in  our  land,  in 
mid-winter.  How  can  our  conscientious  Baptist  brethren  be  con- 
sistent with  themselves,  and  yet  perform  the  rite  in  a  tank,  in  the 
house  of  God,  in  stale,  and  often  offensive  water,  artificially  heakd? 

39.  The  Spirit  of  the  Lord  caught  away  Philip}  Some  commen- 
tators, among  whom  are  Mr.  "Wesley  and  Dr.  Doddridge,  think 
Philip  was  at  this  time  miraculously  removed,  being  taken  up 
bodily,  and  carried  through  the  air  without  any  exertion  of  his  own. 
But  the  most  reasonable  view  of  the  subject  seems  to  be  that  the 
Spirit  of  God,  operating  upon  Philip's  mind,  as  he  had  before,  when 
directing  his  steps  to  the  eunuch,  commanded  his  immediate  depart- 
ure in  another  direction ;  and  that  Philip,  in  obedience  to  the  divine 
admonition,  hastily  left  the  eunuch  to  pursue  his  journey,  while  he 
traveled  in  a  contrary  direction,  the  Spirit  urging,  or  hurrying  him 
away.  And  he  went  on  his  vxty  rejoicing]  No  wonder :  he  had  now  a 
new  book  to  read ;  he  could  now  understand  the  Scriptures.  What 
was  better,  he  had  obtained  a  new  heart.  The  fruits  of  the  Spirit 
that  descended  upon  him  at  his  baptism,  had  been  love,  peace,  and  joy 


NOTES  ON  THE  ACTS.  155 

40  But  Philip  was  found  at  Azotus :  and  passing  through,  he 
preached  in  all  the  cities,  till  he  came  to  Cesarea. 

in  the  Holy  Ghost.  He  had  received  Jesus,  and,  with  him,  power  to 
become  a  Son  of  God.  He  had  the  presence  of  the  Comforter  with 
him  in  the  chariot ;  and  it  was  his  privilege  now  to  go  and  carry  the 
news  of  salvation  to  his  friends  and  neighbors  at  home.  Well  might 
he  go  on  his  way  rejoicing. 

40.  But  Philip  was  found  at  Azotus]  Made  his  appearance  here. 
Was  not  observed  or  noticed  before  his  arrival  at  this  place.  Azotus 
is  the  same  city  called  Ashdod  in  the  Old  Testament.  1  Sam.  vi,  17. 
This  town  was  on  the  coast  of  the  Mediterranean,  about  thirty  miles 
north  of  Gaza,  near  where  he  probably  separated  from  the  eunuch, 
the  latter  traveling  south,  while  Philip  went  to  the  north.  Preaching 
in  all  the  cities]  Lying  along  the  Mediterranean,  between  Gaza  and 
Azotus, — Joppa,  Ashkelon,  Arimathea,  Jamnia,  &c.  Cesarea]  A  noted 
city  of  Palestine  in  New  Testament  times,  situated  on  the  Mediter- 
ranean, not  far,  in  a  southerly  direction,  from  Mount  Carmel,  some 
sixty  milee  north-west  of  Jerusalem.  Its  name  anciently  was  Strata's 
Tower.  It  was  rebuilt  and  greatly  adorned  by  Herod  the  Great, 
and  was  called  by  him  Csesarea,  in  honor  of  Caesar  Augustus.  A 
most  excellent  harbor  was  constructed  here ;  and  it  became  the 
capital  of  the  country  upon  the  destruction  of  Jerusalem. 

Here  Philip  the  deacon,  and  his  family,  afterward  resided.  This 
ancient  town  is  now  but  a  scene  of  desolation  and  ruin.  This  city 
must  be  distinguished  from  Csesarea  Philippi,  an  inland  town  thirty 
miles  north  of  the  Sea  of  Galilee — a  village  often  visited  by  our  Lord 
in  his  travels. 


CHAPTER  IX. 

1.  Paul,  journeying  to  Damascus,  full  of  rage  against  the  followers  of  Christ, 
is  stricken  down  to  the  earth.  4.  He  is  addressed  by  our  Lord,  submits  to  his 
commands,  and  is  called  to  be  an  apostle.  10.  Cured  of  his  blindness,  and 
baptized  in  Damascus  by  Ananias,  18,  and  preaches  Christ  boldly.  23.  The  Jews 
lay  wait  to  kill  him ;  he  escapes  from  the  city  by  the  wall,  and  comes  to  Jeru- 
salem. 26.  Joins  the  apostles,  preaches  openly,  and  the  Grecians  seek  to  slay 
him;  30,  but  the  brethren  send  him  to  Tarsus.  31.  The  churches  now  rest 
from  persecution,  and  Peter  journeys  through  the  neighboring  country.  33.  Heals 
Eneas,  in  Lydda,  and  raises  Tabitha  to  life  in  Joppa,  where  he  afterward  tarried. 

WE  are  now  about  to  enter  upon  a  very  interesting  portion  of  the 
book  of  Acts — the  experience  and  personal  labors  of  St.  Paul,  and 
the  rapid  spread  of  the  gospel  among  the  Gentiles. 

Saul,  afterward  called  Paul,  we  have  already  seen  under  circum- 


156  NOTES  ON  THE  ACTS. 

AND  Saul,  yet  breathing  out  threatenings  and  slaughter  against 
the  disciples  of  the  Lord,  went  unto  the  high  priest, 
2  And  desired  of  him  letters  to  Damascus  to  the  synagogues, 

stances  at  once  painful  and  greatly  to  his  discredit.  "We  saw  him  at 
the  murder  of  Stephen,  consenting  unto  his  death.  Acts  vii,  58 ;  and 
afterward  taking  active  measures  to  arrest,  thrust  in  prison,  and  per- 
secute, even  to  death,  those  who  had  embraced  the  gospel  of  Christ. 
But  what  a  change  transpires  in  this  chapter !  And  what  could  have 
accomplished  it  but  the  clearest  convictions  of  the  truth  of  the  gos- 
pel, accompanied  with,  or  produced  by,  some  miraculous  confirma- 
tion of  its  divine  origin ! 

1.  And  Saul,  yet  breatliiny  out  threatenings  and  slaughter]   Significant 
of  his  intense  hatred  of.  and  determined  purpose  against,  Christianity. 
Deep  emotion,  as  anger,  for  illustration,   causes   rapid   breathing; 
hence,  heavy  and  rapid  breathing  may  serve  to  express  an  outbreak- 
ing passion  and  rage.     His  spirit  had  become  perfectly  inflamed ;  he 
poured  out  denunciations  and  threats  of  vengeance  against  them, 
and  burned  to  be  engaged  in  their  destruction.     Tl<  (Uw^ilis  of  the 
Lard]  Christians.    Those  who  professed  faith  in  Jesus  Christ.     Wt  id 
unto  the  high  priest]  This  officer  was  the  highest  in  authority  in  all 
spiritual  matters,  and  also  the  presiding  oificcr  of  the  Sanhedrim. 
He  signed  the  credentials  of  Saul,  probably  in  the  name  of  this 
council.     This  body  exercised  great  authority  at  this  time,  not  only 
over  the  Jews  in  Jerusalem  and  in  Palestine,  but  all  over  the  world, 
wherever  Jews  had  emigrated,  more  especially  in  matters  of  religious 
belief.     Its  opinions  were  held  in  great  deference. 

2.  Letters  to  Damascus  to  the  aynaffogues]  He  desired  written  autho- 
rity to  act  in  behalf  of  the  supreme  ecclesiastical  court  of  the  nation. 
Damascus  was  a  large  and  beautiful  city,  and  one  of  great  antiquity, 
having  acquired  note  as  early  as  the  days  of  Abraham,  Gen.  xv.  2; 
and.  as  the  capital  of  Syria,  a  province  almost  ahvavs  hostile  to  the 
Jews,  is  often  mentioned  in  the  Old  Testament.     It  is  about  one 
hundred  and  twenty  miles  north-east  of  Jerusak-m.  fifty  from  the 
Mediterranean  Sea,  the  mountains  of  Lebanon  lying  between :  it  is 
situated  in  a  most  delightful  region,  watered  by  the  river*  Amara 
(or  Abana  of  the  Old  Testament)  and  the  Parpha,  and  abounding  in 
palm  and  cypress  trees.     It  came  into  the  hands  of  the  Romans 
about  sixty  years  before  Christ,  and  was  under  the  Roman  autho- 
rity in  Paul's  time.     It  has  since  suffered  nearly  the  same  fate  ao  the 
cities  of  Palestine ;  but  is  still  one  of  the  most  inviting  and  beautiful 
cities  in  Syria,  although  it  is  now  in  the  hands  of  the  ignorant  and 
brutal  followers  of  Mohammed. 


NOTES  ON  THE  ACTS.  157 

that  if  he  found  any  of  this  way,  whether  they  were  men  or 
women,  he  might  bring  them  bound  unto  Jerusalem. 

3  And  as  he  journeyed,  he  came  near  Damascus:  and  sud- 
denly there  shined  round  about  him  a  light  from  heaven : 

Multitudes  of  Jews,  drawn  thither  either  by  its  facilities  for  busi- 
ness, or  driven  away  from  their  native  land  by  the  numerous  dis- 
turbances, broils,  and  civil  wars,  had  settled  in  Damascus.  It  is 
stated  by  Josephus  that  ten  thousand  Jews  were,  in  the  reign  of 
Nero,  massacred  in  Damascus,  on  one  occasion,  and  eighteen  thou- 
sand upon  another,  with  their  wives  and  children.  To  the  syna- 
gogues] To  accommodate  the  large  Jewish  population,  numerous 
synagogues  must  necessarily  have  been  constructed ;  to  the  officers 
of  these,  the  letters  that  Paul  carried  were  probably  addressed ;  and 
their  co-operation  with  this  agent  of  the  Sanhedrim,  in  extinguishing 
\vhat  they  esteemed  so  grievous  a  heresy,  is  commanded.  (For  an 
account  of  the  officers  and  services  of  the  synagogue,  see  Longking's 
Notes,  vol.  ii,  p.  225.)  //  fie  found  any  of  this  way]  Of  this  way  of 
thinking — of  this  sect,  namely,  Christians.  The  easy  communication 
between  Jerusalem  and  Damascus,  the  multitudes  of  their  own 
countrymen  to  whom  they  might  preach  the  gospel,  and  the  favor- 
able opportunities  offered  by  this  city,  would  have  served  to  induce 
many  of  the  early  Christians,  who  fled  upon  the  death  of  Stephen 
from  Jerusalem,  to  make  their  abode  there.  Whetlier  they  were  men 
or  women]  Neither  sex  was  to  be  spared ;  so  bitter  was  the  spirit  of 
persecution,  and  so  ready  an  agent  was  Saul,  he  hurries,  like  a  fero- 
cious wild  beast,  toward  the  refuge  of  the  poor  wanderers,  panting 
to  fall  upon  them,  and  tear  and  devour  them.  Bound  unto  Jerusalem} 
So  great  was  the,  authority  of  the  Sanhedrim  at  Jerusalem,  that  the 
foreign  Jews  submitted  to  all  its  decrees  in  spiritual  things ;  and  the 
civil  governments  under  which  they  lived  rarely  interfered  in  these 
matters ;  especially  would  there  be  no  obstacle  thrown  in  the  way  of 
the  execution  of  these  demands  in  Damascus,  as  Aretas,  king  of 
Arabia,  then  ruler  of  Damascus,  was  either  a  Jewish  proselyte,  or,  at 
least,  well  affected  toward  them.  2  Cor.  xi.  32. 

3.  And  suddenly  there  shined  round  about  him]  Like  a  flash  of  light- 
ning, without  warning — at  midday,  Acts  xxii.  6;  xxvi,  13;  no  storm 
or  clouds  foretold  its  approach — a  miraculous  light  shone  around  the 
place  where  Saul  stood.  So  minutely  are  the  particulars  of  this 
event  described  in  this  place,  and  in  the  relation  of  his  own  expe- 
rience before  Agrippa,  and  so  evidently  unnatural  and  miraculous  in 
their  character  are  they,  that  we  cannot  for  a  moment  admit  the 
opinion  of  certain  commentators  that  the  whole  event  was  a  natural 


158  NOTES  ON  THE  ACTS. 

4  And  he  fell  to  the  earth,  and  heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  persecutest  thou  me  ? 

5  And  he  said,  Who  art  thou,  Lord  ?     And  the  Lord  said,  I 

occurrence — the  bright  light,  a  shock  of  lightning;  and  the  voice,  the 
rumbling  of  the  thunder,  which  the  guilty  conscience  of  Saul 
changed  into  a  condemning  voice.  For, — 

1.  The  light  above  the  brightness  of  the   sun  continues — shines 
about,  remaining  for  a  certain  space,  while  the  light  of  the  electric 
fluid  immediately  vanishes.     The  Greek  word  used  here,  translated 
light,  is  never  used  in  reference  to  lightning. 

2.  The  time  of  the  day  when  this  happened — at  noon,  and  its 
suddenness. 

3.  The  distinct  appearance  of  Jesus  Christ  in  the  midst  of  the  light. 
Verse  27 ;  1  Cor.  ix,  1  ;  xv,  8. 

4.  The  extended  conversation  between  Paul  and  the  Lord. 

5.  The  fact  that  the  attendants  heard  not  the  voice,  although  they 
were  conscious  of  hearing  a  sound,  and  both  the  light  and  the  sound 
seeming  to  have  a  peculiar  reference  to  Saul. 

Had  it  been  thunder,  why  should  they  have  been  surprised  not  to 
see  a  person  speaking  to  Saul  1  This  liglTt.  probably,  was  the  glory 
of  the  Lord  that  presented  itself  to  Stephen  in  the  moment  of  his 
martyrdom.  Acts  vii,  55.  It  was  that  peculiar  luminous  cloud  called 
the  Shechinah,  in  which  God  had  been  wont  to  appear  to  the  Israelites. 
Exod.  xiii.  21,  22;  Isa.  iv,  5,  6;  vi,  1-4;  Ezra  x.  4;  xvi.  7.  Being 
the  divine  symbol,  it  would  serve  to  impress  the  mind  of  Saul,  and,  in 
connection  with  the  appearance  of  our  Lord,  solemnly  assert  his  divinity, 
and  convince  the  persecutor  of  his  error  and  of  the  truth  of  the  gospel. 

4.  And  he  fell  to  the  earth]  Overcome  by  the  sudden  and  bright  light, 
and  awed  by  the  manifest  symbol  of  the  divine  Being.  Thus  was 
Daniel  affected  in  the  presence  of  a  heavenly  visitant.  Dan.  viii,  17; 
x,  8.  Heard  a  voice  saying  itnlo  him]  In  the  twenty-sixth  chapter,  four- 
teenth verse,  we  are  informed  that  this  voice  spake  in  the  Hebrew 
tongue,  in  the  dialect  then  spoken  by  the  Jews.  The  attendants  heard 
the  sound  of  the  voice,  but  it  had  no  distinct  utterance  to  them. 
They  could  not  understand  what  was  said,  the  voice  addressing  itself 
immediately  to  Saul.  The  language  is  solemn  and  emphatic,  serv- 
ing to  fix  his  attention  and  awaken  conviction.  In  persecuting  the 
disciples  of  our  Lord  he  persecuted  the  Master  also,  for  Jesus  and 
his  true  followers  are  one.  Matt,  xxv,  40-45 ;  John  xv,  1-6.  A  poor 
answer  to  this  question  could  Saul  give,  but  as  good  as  any  one  who 
persecutes  for  conscience'  sake. 

5    And  lie.  said,  Who  art  thou.  Lord?}  Equivalent  to,  Who  art  thon, 


NOTES  ON  THE  ACTS.  159 

am  Jesus  whom  them  persecutes!.  It  is  hard  for  thee  to  kick 
against  the  pricks. 

6  And  he,  trembling  and  astonished,  said,  Lord,  what  wilt  thou 
have  me  to  do  ?  And  the  Lord  said  unto  him,  Arise,  and  go 
into  the  city,  and  it  shall  be  told  thee  what  thou  must  do. 

sir  ?  He  did  not  yet  know  who  addressed  him,  although  convinced 
that  it  was  a  divine  visitant.  /  am  Jesus  whom  thou  persecutest]  What 
an  astounding  disclosure  to  Saul  at  the  present  time,  and  engaged  in 
his  present  business !  .  It  was  not  the  poor,  stricken,  Christian  men 
and  women  that  he  was  hunting  and  persecuting  alone,  but  Him  who 
was  now  enveloped  in  'the  divine  glory.  The  language  is  true.  He 
did  persecute  Jesus.  He  hated  his  character — his  spirit — his  gospel 
— his  followers.  It  is  not  the  faithful  minister,  or  the  praying  church, 
that  the  impenitent  and  bold  sinner  sometimes  disturbs  and  seeks  to 
injure,  but  Christ  and  his  religion,  which  his  depraved  soul  hates.  It 
is  hard  for  thee  to  kick  against  the  pricks]  A  proverbial  expression  in 
common  use,  and  often  found  also  in  Greek  and  Latin  writers.  The 
word  translated  pricks,  signifies  a  goad — a  sharp-pointed  instrument — 
a  long  stick  with  a  steel  point,  used  in  driving  cattle.  The  proverb 
is  derived  from  the  fact,  that  often  a  stubborn  and  ill-tempered  ox, 
when  hurried  on  by  the  driver,  and  urged  with  the  point  of  the  goad, 
will  kick  against  the  stick,  and  thus  wound  himself  the  more  severe- 
ly, without  in  the  least  injuring  the  driver.  The  simple  meaning  of 
the  passage  is,  That  it  was  utterly  futile  for  Saul  to  oppose  the  pro- 
gress of  the  gospel,  to  attempt  to  resist  the  providence  of  God ;  and 
that  it  must  be  attended  with  harm  and  injury  to  himself  if  he  per- 
sisted in  his  undertaking. 

We  may  all  learn  a  lesson  from  this,  how  vain  and  dangerous  it  is 
to  resist  the  will  and  providence  of  God — to  go  counter  to  the  sug- 
gestions of  his  Spirit,  and  refuse  to  discharge  duty  when  its  perform- 
ance is  attended  with  some  sacrifice.  Its  neglect  will  always  bring 
upon  us  an  infinitely  greater  loss ! 

6.  Trembling]  With  surprise,  fear,  and  guilt.  Astonished]  To  find 
bim  whom  he  had  supposed  to  be  an  impostor,  the  Messiah.  Said, 
Lord,  what  wilt  thou  have  me  to  do  ?]  The  term  Lord,  in  this  verse,  is 
understood  in  its  proper  sense ;  he  now  knew  who  was  addressing 
him.  His  proud,  Pharisaic  heart  is  subdued ;  from  being  a  persecu- 
tor, he  now  craves  to  be  a  servant.  His  sincerity  is  evident,  from  the 
language  used.  1.  It  is  immediate,  desiring  no  time  to  arrange  his 
plans,  but  makes  a  surrender  of  himself  at  once.  2.  He  does  not 
choose  his  employment,  but  gives  himself  up  for  any  divine  use. 
What  wilt  thou  1  3.  He  consecrates  himself  wholly  to  his  Master, 
giving  him  the  direction  of  his  life — What  wilt  Thou  have  me  to  do  ? 


160  NOTES  ON  THE  ACTS. 

7  And  the  men  which  journeyed  with  him  stood  speechless, 
hearing  a  voice,  but  seeing  no  man. 

4.  He  desired  to  make  the  only  possible  recompense  for  his  injury 
done  against  Christ  and  his  church,  by  laboring  in  his  behalf.  He 
was  ready  now  not  only  to  profess  the  gospel,  but  labor  in  its  spread 
— What  wilt  thou  have  me  to  do  ?  Arise,  go  into  tfte  city,  &c.]  It  pleases 
God,  in  conveying  instruction  to  men  under  ordinary  circumstances, 
to  employ  human  instrumentality.  It  required  the  divine  energy  and 
a  miraculous  intervention  to  convict  and  change  the  heart  of  Saul ; 
but  now  he  could  receive  further  instruction  from  one  of  those  whose 
life,  but  a  short  time  since,  he  was  seeking.  The  lion  is  brought  to 
be  a  lamb,  and  to  lay  down  at  the  feet  of  his  prey.  Dr.  Clarke  re- 
marks, he  was  sent  to  Ananias,  "  1.  To  show  that  God  will  help  man 
by  man,  and  that  they  may  learn  to  love  and  respect  each  other. 
2.  That  in  the  benevolence  of  Ananias  he  might  see  the  spirit  and 
tendency  of  that  religion  which  he  was  persecuting,  and  of  which  he 
was  shortly  to  become  an  «#os//e." 

7.  And  the  men  which  journeyed  trith  htm  stood  sjteecJiless]  In  mute 
astonishment — dumb  with  amazement.  Great  and  sudden  terror  has 
a  tendency  to  take  away,  for  a  moment^  the  power  of  utterance. 
There  seems,  at  first  sight,  to  be  a  contradiction  between  Luke's  rela- 
tion of  the  event,  and  St.  Paul's  own  account  of  the  occurrence  in 
the  twenty-sixth  chapter,  fourteenth  verse.  Paul  there  says  of  the 
whole  company.  "  We  were  all  fall<  n  to  the  earth  :':  while  here  it  is  said, 
they  stood  speechless.  The  two  accounts  are  easily  reconciled  in 
either  of  the  following  ways :  They  may  all  at  first,  with  Saul,  have 
been  strk-ken  down  to  the  earth,  and  while  Saul,  in  the  intenseness 
of  his  emotions,  and  while  conversing  with  the  Lord,  remained  pros- 
trate upon  the  earth,  the  attendants  may  have  sufficiently  recovered 
to  have  stood  up  in  mute  awe  ga/ing  upon  the  astonishing  scene; — 
or  they  may  at  first,  while  Saul  fell,  have  stood  transfixed  with 
mute  astonishment,  until,  recognizing  the  evident  signs  of  the  pre- 
sence of  a  supernatural  Being,  they  all  fall  upon  their  faces  to  the 
ground,  as  Saul  had  done.  Ilairintj  a  voice,  but  seeing  no  man]  This 
all  appears  to  contradict  the  declaration  of  Paul  in  the  twenty-second 
chapter,  ninth  vcrx.1.  where  he  says.  '•  They  that  were  with  me  heard 
not  the  voice  of  him  that  spake  to  me."  The  simplest,  and  probably 
the  true,  adjustment  of  the  variance  is.  that  the  attendants  heard  a 
sound,  perhaps  an  articulate,  utterance,  but  could  not  understand  it ; 
this  being  often,  in  the  New  Testament,  the  sense  of  the  word  trans- 
lated hear.  It  might  have  been  a  stiH  small  voice;  it  was  immediately 
directed  to  Saul ;  besides,  they  were  overwhelmed  with  terror,  and 


NOTES  ON  THE  ACTS.  161 

8  And  Saul  arose  from  the  earth;  and  when  his  eyes  were 
opened,  he  saw  no  man :  but  they  led  him  by  the  hand,  and 
brought  him  into  Damascus. 

9  And  he  was  three  days  without  sight,  and  neither  did  eat 
nor  drink. 


God  might  have  purposely  disguised  the  voice  to  them,  intending  the 
words  solely  for  the  conviction  of  Saul.  They  heard  the  sound  of 
conversation,  but  could  not  distinguish  the  words,  or  understand  their 
meaning.  A  similar  occurrence  happened  to  Jesus  Christ,  as  record- 
ed in  John  xii,  28,  29.  But  seeing  no  man]  Hearing  the  voice,  they 
would  naturally  expect  to  see  a  man  conversing  with  Saul,  but  no 
one  was  to  be  seen.  Dazzled  with  the  light,  they  saw  not  the  divine 
Person,  manifested  in  the  midst  of  the  glory. 

8.  And  when  his  eyes  were  opened  he  saw  no  man]  He  had  become  en- 
tirely blind.    Not  only  had  he  been  overwhelmed  and  dazzled  by  the 
light,  and  his  sight  temporarily  lost,  as  it  was  with  his  attendants,  but 
when  they  recovered  he  was  still  blind.     He  opened  his  eyes,  but 
saw  nothing.      His  sight  had  been   supernaturally  removed,  else 
why  were  not  his  attendants  still  blind  ?     An  affection  of  the  eye 
caused  by  excessive  light  would  have  been  but  of  short  continuance ; 
but  this  lasted  three  days,  was  then  broken  up  by  a  miracle,  and 
proved  to  be  a  physical  difficulty,  unlike  an  amaurosis,  arising  from 
excessive  light.  Verse  18.    Led  him — into  Damascus}  As  he  was  blind 
and  helpless — to  Damascus,  whither  he  was  originally  going,  and 
where  Jesus  had  also  directed  him  to  go,  with  a  better  commission  in 
his  heart  than  in  his  pocket.     They  probably  were  all  on  foot,  though 
almost  all  paintings  of  the  scene  represent  them  on  horseback.     They 
would,  as  one  might  suppose,  have  placed  him  upon  his  horse,  and 
thus  carried  him,  if  they  had  been  riding. 

9.  And  he  was  three  days  without  sight]  "  To  intimate  to  him,"  says 
Mr.  Wesley,  "  the  blindness  of  the  state  he  had  been  in,  to  impress 
him  with  a  deeper  sense  of  the  almighty  power  of  Christ,  and  to  turn 
his  thoughts  inward,  while  he  was  less  capable  of  conversing  witli 
outward  objects.     This  was  likewise  a  manifest  token  to  others  of 
what  had  happened  to  him  in  his  journey,  and  ought  to  have  hum- 
bled and  convinced  those  bigoted  Jews  to  whom  he  had  been  sent 
from  the  Sanhedrim."    Neither  did  he  eat  nor  drink]  His  conviction 
of  guilt  was  so  intense,  his  view  of  Christ  so  overwhelming,  his  anx- 
iety of  mind  in  reference  to  his  pardon  and  acceptance  with  God,  his 
sincere  remorse  ns  he  reviewed  his  past  course,  especially  toward  the 
church  of  Christ,  all  served  to  abate,  and  even  to  entirely  destroy, 
the  cravings  of  nature  for  food.    Great  grief  always  produces  this 

11 


162  NOTES  ON  THE  ACTS. 

10  And  there  was  a  certain  disciple  at  Damascus,  named  Ana- 
nias ;  and  to  him  said  the  Lord  in  a  vision,  Ananias.     And  he 
said,  Behold,  I  am  here,  Lord. 

11  And  the  Lord  said  unto  him,  Arise,  and  go  into  the  street 
which  is  called  Straight,  and  inquire  in  the  house  of  Judas  for 
one  called  Saul  of  Tarsus :  for  behold,  he  prayeth, 

12  And  hath  seen  in  a  vision  a,  man  named  Ananias,  coming 

effect.    Many  a  penitent  sinner,  though  perhaps  not  for  so  long  a  pe- 
riod, has  sympathized  with  the  convicted  Saul  in  this  particular. 

10.  A  certain  disciple  named  Ananias]  A  Christian,  a  resident,  at 
this  time,  in  Damascus,  of  whom  we  know  nothing  certain  further 
than  what  we  find  here.     The  Greek  church  hold  a  tradition  that  he 
was  one  of  the  seventy-two  disciples.    We  learn  from  Acts  xxii,  12, 
that  he  was  eminently  pious  and  devout,  and  in  good  report  among 
the  Jews  dwelling  in  this  city.     His  residence  is  still  pretended  to  be 
pointed  out,  hi  the  street  called  Straight,  in  Damascus,  and  is  reve- 
renced by  both  Mohammedans  and  Christians.     Said  the  Lord]  The 
Lord  Jesus  Christ.    In  a  vision]  By  a  supernatural  appearance,  either 
while  sleeping  or  when  awake,  presented  this  direction  to  his  mind, 
leaving  no  doubt  of  its  divine  origin.     The  minuteness  of  the  com- 
mand also  attested  its  source.     He  was  to  go  into  a  particular  street, 
to  a  definite  house,  &c. 

11.  One  called  Saul  of  Tarsus]  Tarsus,  of  wliich  city  Saul  was  a 
native,  was  the  capital  of  Cilicia,  in  Asia  Minor,  situated  on  the  banks 
of  the  river  Cnidus,  six  miles  from  the  sea.    It  is  said  once  to  have 
equaled  Athens  and  Alexandria  in  polite  learning.    Julius  Caasar, 
the  Roman. emperor,  bestowed  upon  it  the  same  privileges  that  Rome 
had — made  it  a  free  city.     Hence  Paul,  from  being  a  native  of  Tarsus, 
•was  free  born.    It  has  since,  in  the  wars  between  the  Greek  emperors 
and  the  Saracens,  experienced  sad  reverses  of  fortune,  and  is  now  a 
town  of  no  importance,    for  behold,  he  prayeth]  For  forgiveness,  in- 
struction, and  direction  in  the  path  of  duty.     He  did  not  permit  his 
hours  of  abstinence,  during  these  memorable  three  days,  to  pass  in 
vain  regret  or  despairing  sorrow,  but  continued  in  earnest,  humble 
petition  at  the  throne  of  all  grace.     Penitent  prayer  will  ever  find 
acceptance  with,  and  receive  a  blessed  answer  from,  our  heavenly 
Father. 

It  was  undoubtedly  a  surprising  announcement  that  he  should  visit 
Saul,  of  whom  he  had  only  heard  as  the  inveterate  and  most  ardent 
persecutor  of  the  Christians ;  and  this  token  of  an  astonishing  change 
of  character  was  given  him  to  assure  him  of  the  present  unexpected 
and  interesting  state  of  that  individual. 

12.  And  hath  seen  in  a  vision]  God  in  his  providence  graciously  pie 


NOTES  ON  THE  ACTS.  163 

in,  and  putting  his  hand  on  him,  that  he  might  receive  his 
sight. 

13  Then  Ananias  answered,  Lord,  I  have  heard  by  many  of 
this  man,  how  much  evil  he  hath  done  to  thy  saints  at  Jeru- 
salem : 

14  And  here  he  hath  authority  from  the  chief  priests,  to  bind 
all  1hat  call  on  thy  name. 

15  But  the  Lord  said  unto  him,  Go  thy  way :  for  he  is  a  chosen 
vessel  unto  me,  to  bear  my  name  before  the  Gentiles,  and  kings, 
and  the  children  of  Israel. 

pares  the  hearts  of  those  with  whom  we  labor  to  receive  our  instruc- 
tions. By  remarkable  dreams,  by  sudden  providences,  by  the  appli- 
cation of  passages  of  Scripture,  by  tender  memories  of  departed 
friends,  by  the  preached  wqrd,  by  the  direct  and  mellowing  influences 
of  the  Spirit,  the  heart  is  'softened,  and  made  ready  to  receive  our 
counsels ;  and  at  the  same  time  the  Spirit  draws  us,  if  we  are  atten- 
tive to  its  impulses,  toward  these  subjects  of  gracious  impressions. 
Saul  is  prepared  to  receive  this  Christian  stranger  with  confidence, 
by  this  supernatural  vision  given  in  answer  to  his  prayer. 

13.  Ananias  answered,  Lord]   There  is  some  apology  for  Ananias 
thus  questioning  for  a  moment  the  wisdom  of  God  in  this  commis- 
sion, in  that  it  all  transpired  in  a  dream  or  trance.    But  how  liable 
are  we,  and  how  improper  and  wicked  it  always  is,  to  question  the 
propriety  of  God's  providences  concerning  us,  and  to  resist  for  a  long 
time  the  convictions  of  duty,  because  they  seem  to  run  counter  to  the 
dictates  of  worldly  wisdom.    Ananias  had  heard  from  many — from 
the  disciples  who  had  fled  from  Jerusalem,  an  account  of  the  perse- 
cution of  Saul  and  others.     Saints]  Christians.     The  original  word 
signifies  holy  persons,  separated  from  earthly  things — consecrated  to 
God.     Christians  should  all  be  saints  in  this  respect. 

14.  And  here  lie  hath  authority]  The  news  of  Saul's  visit  to  Damas- 
cus, and  his  object,  had  preceded  his  coming.     Those,  perhaps,  who 
had  lately  fled  from  Jerusalem  to  escape  his  hands,  brought  the  intel- 
ligence.    How  can  it  be,  reasoned  Ananias,  that  be  is  so  suddenly 
changed  ?     He  might  have  suspected  some  snare,  some  hypocritical 
pretension,  in  order  more  successfully  to  get  the  Christians  into  his 
power. 

15.  Go  thy  way]  The  Lord  cuts  short  the  discourse,  and  sends  him 
upon  his  office.    He  is  a  chosen  vessel  unto  me]  He  is  a  well-adapted, 
an  excellent  instrument,  which  I  have  selected  for  a  great  purpose.    It 
pleases  God  to  choose  hi^own  ministers,  and  place  them  in  the  work. 
Thus  this  same  Saul  says,  in  Heb.  v,  4,  "  No  man  takcth  this  honor 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aaron,"    To  beat 


164  NOTES  ON  THE  ACTS. 

16  For  I  will  show  him  how  great  things  he  must  suffer  for  my 
name's  sake. 

17  And  Ananias  went  his  way,  and  entered  into  the  house: 
and  putting  his  hands  on  him,  said,  Brother  Saul,  the  Lord 
(even  Jesus  that  appeared  unto  thee  in  the  way  as  thou  earnest) 


my  name  before  the  Gentiles]  To  carry  the  knowledge  of  the  true  God 
to  heathen  nations ;  to  bear  the  standard  of  the  cross  outside  the  limits 
of  Jewry,  and  unfurl  its  banner  in  the  eves  of  all  people.  This  was 
the  peculiar  office  of  Paul,  and  so  he  regarded  it.  Rom.  xi,  13;  Gal. 
ii,  8;  xv,  16.  Kings]  Men  in  authority — governors — rulers.  And 
Paul,  in  the  discharge  of  his  office,  did  bear  the  name  of  the  Lord 
before  rulers  and  kings — before  Felix  the  governor,  (Acts  xxiv,  10- 
21,)  before  Festus  and  King  Agrippa,  (Acts  xxvi,  2-29.)  Through 
his  instrumentality  the  same  truths  were  heard  in  the  palace  of  the 
Roman  emperors.  And  the  children  of  Israel]  The  Jews,  to  whom  he 
immediately  began  to  preach,  (verses  20-22.)  and  into  whose  syna- 
gogues he  always  entered  and  taught  whenever  he  could  obtain  ad- 
mission. Acts  xiii,  46;  xxviii,  17. 

16.  For  I  mil  show  him  how  great  things  he  must  suffer]  This  declara- 
tion is  made  probably  to  satisfy  Ananias  as  to  the  sincerity  of  the 
present  profession  of  Saul.     He  was  about,  by  his  own  consent,  to 
undergo  the  greatest  temporal  and  bodily  sacrifices  and  sufferings  for 
the  very  religion  whose  subjects  he  had  come  to  Damascus  to  destroy. 
The  passage  may  either  signify,  I  will  bring,  or  introduce,  him  into  a 
different  scene  of  action,  causing1  the  persecutor  to  become  a  sufferer 
for  the  despised  faith,  or,  as  some  think,  I  will  make  known  to  him, 
by  revelation  or  in  a  vision,  the  extraordinary  trials  and  difficulties 
he  must  endure  while  he  preaches  the  gospel,  and  the  violent  death 
with  which  his  career  will  end.    Dr.  Clarke  well  remarks : — ';  If  so, 
what  a  most  thorough  conviction  must  Saul  have  had  of  the  truth  of 
Christianity,  cheerfully  and  deliberately  to  give  up  all  worldly  honors 
and  profits,  and  go  forward  in  a  work  which  he  knew  &  violent  death 
was  to  terminate .'" 

1 7.  Putting  his  hands  on  him]  This  had  not  been  commanded  directly 
by  the  Lord,  but  had  been  implied  in  the  relation  of  the  vision  that 
Saul  had  received.     This  was  the  usual  way  of  conveying  or  impart- 
ing spiritual  blessings.    (See  Acts  vui,  17.)     Brother  Saul]  After  w^iat 
had  been  communicated  to  him  by  the  Lord,  he  was  prepared  tc  re- 
ceive him  as  a  "  brother  beloved,"  whatever  his  former  course  had 
been.     Thus  the  gospel  brings  us  all  into  a  brotherhood,  with  a  warm 
fraternal  interest  in,  and  regard  for,  each  other.     That  appeared  unto 
thee  in  the  way\  The  manner  of  Saul's  arrest  and  conviction  had  pro- 


NOTES  ON  THE  ACTS.  165 

hath  sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filled 
with  the  Holy  Ghost. 

18  And  immediately  there  fell  from  his  eyes  as  it  had  been 
scales:   and  he  received  sight  forthwith,  and  arose,  and  was 
baptized. 

1 9  And  when  he  had  received  meat,  he  was  strengthened. 
Then  was  Saul  certain  days  with  the  disciples  which  were  at 
Damascus. 

bably  been  revealed  by  our  Lord  to  Ananias,  and  this  knowledge  of 
the  extraordinary  circumstances  would  serve  still  more  to  strengthen 
Saul's  confidence  in  him.  And  be  jUled  with  the  Holy  Ghost]  He  was 
probably  at  this  time,  under  the  administration  of  Ananias,  endued 
richly  with  both  the  spiritual  and  miraculous  gifts  of  the  Holy  Ghost, 
as  were  the  disciples  on  the  day  of  Pentecost,  and  the  converts  of 
Samaria  through  the  instrumentality  of  Peter. 

How  unlike  is  this  to  the  high  pretensions  of  the  Romish  Church, 
and  the  high  church  party  in  the  English  Church !  Here  is  a  noted 
apostle  endued  with  the  gifts  of  the  Holy  Spirit,  and  prepared  to 
preach  the  word  through  the  instrumentality  of  one  not  an  apostle, 
or  noted  before  or  afterward  among  his  brethren,  save  for  his  humble 
piety  and  great  purity  of  life. 

It  was  not  Ananias,  or  the  putting  on  of  hands,  that  made  Paul  an 
apostle,  but  the  calling  of  God ;  as  he  says  of  himself,  "  Paul,  an 
apostle,  (not  of  men.  neither  by  man,  but  by  Jesus  Christ,  and  God 
the  Father,  who  raised  him  from  the  dead.") 

18.  And  immediately  there  fdl  from  his  eyes  as  it  had  been  scales] 
There  had  been  a  crust-like,  scaly  substance  formed  upon  his  eye ; 
and  now  this  is  caused  in  the  same  miraculous  manner  to  fall  off. 
There  is,  it  is  said,  a  disease  of  the  eye  known  in  the  East,  caused  or 
aggravated  by  excessive  light  and  heat,  under  the  operation  of  which 
certain  of  the  humors  of  the  eye  become  solid  and  scaly.     This,  how- 
ever, is  a  lingering  disease,  long  in  its  coming  on,  and  considered  in- 
curable, or  exceedingly  slow  in  its  recovery.    But  Saul's  was  an 
immediate  blindness  and  sudden  cure.     If  it  was  caused  by  this  dis- 
ease, it  was  miraculously  hastened,  and.  certainly,  miraculously  cured. 
And  was  baptized]  Immediately — probably  at  the  suggestion  of  Ana- 
nias;  thus  following  the  example  of  all  the  early  converts,    and 
making  at  once  a  public  profession  of  his  faith.    What  evidence  is 
there  that  he  left  his  room,  where  he  had  been  prostrated  by  agony 
and  blindness,  and  was  now  faint  with  hunger  1 

1 9.  When  he  had  received  meat]  Taken  food ;  as  his  mental  anx- 
iety left,  he  was  conscious  of  the  claims  of  nature.    The  heart  was 
now  right,  and  he  could  eat  with  comfort.    Certain  days]  Some  days. 


166  NOTES  ON  THE  ACTS. 

20  And  straightway  he  preached  Christ  in  the  synagogues, 
that  he  is  the  Son  of  God. 

21  But  all  that  heard  him  were  amazed,  and  said,  Is  not  this 
he  that  destroyed  them  which  called  on  this  name  in  Jerusalem, 
and  came  hither  for  that  intent,  that  he  might  bring  them  bound 
unto  the  chief  priests  ? 

22  But  Saul  increased  the  more  in  strength,  and  confounded 
the  Jews  which  dwelt  at  Damascus,  proving  that  this  is  very 
Christ. 

How  long,  is  not  known ;  it  was,  undoubtedly,  a  considerable  period. 
At  least  three  years  elapsed  before  he  went  to  Jerusalem,  a  part  of 
which  time  he  spent  in  Arabia.  Gal.  i,  17.  With  the  disciples  which 
were  at  Damascus]  A  church  had  probably  been  formed,  and  regular 
assemblies  were  held.  Saul,  although  learned  in  the  Jewish  law, 
was  a  novice  in  the  gospel.  The  teacher  of  others  must  first  be 
taught  himself.  He  now  sits  at  the  feet  of  these  humble,  pious  men 
and  women,  as  before  he  had  sat  at  the  feet  of  Gamaliel,  to  be  in- 
structed more  fully  in  the  plan  of  salvation  by  faith  in  Jesus  Christ. 

20.  And  straightway  he  preached  Christ  in  the  synagogues]  His  con- 
version must  have  been  startling  to  the  Jews;   the  manner  of  it 
astonishing.     The  new  convert  desired  to  make  all  possible  use  of 
any  reputation  he  may  have  had,  in  doing  good  to  his  own  nation, 
and  honoring  Christ.     He  entered  the  synagogues,  to  whose  officers 
he  had  letters  and  credentials  directing  them  to  co-operate  with  him 
in  exterminating  Christianity  in  Damascus,  and,  to  their  utter  sur- 
prise, advocated  the  same  faith.     In  bis  own  masterly  way  he  demon- 
strated the  truth  and  divine  origin  of  the  gospel,  illustrating  his 
arguments  by  his  own  unanswerable  experience.     That  he  is  the  Son 
of  God]  This  was  the  point  of  all  his  addresses,  that  Jesus  was  the 
Messiah ;  for  this  was,  and  is,  the  great  point  in  controversy  between 
the  Jew  and  the  Christian. 

21.  But  all  that  heard  him  were  amazed]  Confounded :  and  no  won- 
der :  the  change  was  so  sudden  and  so  great.     Called  on  this  name] 
Addressed  Jesus  as  their  Lord — prayed  in  his  name.    For  that  intent] 
With  this  design ;  having  this  object  in  view. 

22.  But  Said  increased  the  more  in  strength]  By  the  use  of  his  gifts 
and  talents,  they  were  increased,  while  bis  faith  and  boldness  were 
daily  increased  by  the   society,  prayers,  and  exhortations,  of  the 
church,  by  more  thorough   acquaintance  with  the  gospel,  and  by 
richer  bestowments  of  grace  from  on  high.    And  confounded  the  Jews] 
Overwhelmed  them  in  the  argument,  taking  away  the  force  of  all 
their  objections,  and  presenting  and  pressing  reasons  that  could  not 
be  successfully  removed.     Proving]  Evincing,  showing  evidently — 


NOTES  ON  THE  ACTS.  167 

23  And  after  that  many  days  were  fulfilled,  the  Jews  took 
counsel  to  kill  him. 

24  But  their  laying  wait  was  known  of  Saul.      And  they 
watched  the  gates  day  and  night  to  kill  him. 

the  word  signifies,  to  put  together  like  carpenter's  work ;  as,  in  an 
argument,  the  various  reasonings  and  facts  are  all  carefully  brought 
together,  and  placed  each  in  its  proper  place,  until  a  perfect  and  well- 
adjusted  whole  is  formed  by  the  perfection  and  unity  of  the  parts. 
Is  very  Christ]  That  is,  is  the  Christ,  this  being  the  meaning  of  the 
original.  He  proved  that  he  must  be  the  promised  Messiah. 

23.  And  after  that  many  days  were  fulfilled]    Were  passed — had 
elapsed.    The  events  described  in  this,  and  the  succeeding  verses, 
transpired  after  Saul's  return  from  Arabia.     This  journey,  and  what 
were  the  engagements  of  the  apostle  during  this  tour,  St.  Luke  has 
not  related.     The  evangelist  has  barely  stated  the  fact  that  con- 
siderable time  ensued  before  a  persecution  broke  out  against  Saul. 
Taking  into  account  the  faithfulness  of  the  young  apostle,  the  effect 
that  must  have  been  produced  by  his  remarkable  conversion,  it 
would  be  a  matter  of  wonder  that  he  should  have  been  permitted, 
for  any  length  of  time,  to  continue  his  course  of  public  teaching.    An 
incidental  remark  of  the  apostle  himself,  while  conducting  an  argu- 
ment to  prove  that  he  had  received  his  apostleship,  not  from  man, 
nor  even  from  the  other  apostles,  but  from  God,  explains  the  pas- 
sage.    He  was  not  persecuted ;  for  he  was  not  in  Damascus.     Soon 
after  his  conversion,  as  it  appears  from  his  own  statement,  ( Gal.  i, 
17,  18.)  he  journeyed  into  Arabia,  probably  preaching  Christ  in  the 
Jewish  synagogues,  and  perfecting  his  knowledge  of  the  gospel  of 
Christ.     The  time  spent  here  was  three  years,  after  which  he  re- 
turned again  to  Damascus.     Thus  happily  do  the  different  portions 
of  Scripture  tally  together.    In  the  epistle  written  by  St.  Paul,  he 
had  no  design  of  filling  up  what  was  an  intentional  omission  in  the 
history  of  St.  Luke,  because  it  was  an  unimportant  fact ;  but,  by  his 
incidental  allusion,  without  intending  it,  he  fills  an  evident  space,  and 
thus  confirms  the  relation  of  Luke.     Took  counsel]  Formed  a  design. 

24.  But  their  laying  wait]  Their  plot  to  kill  him.     Was  known  of 
Saul]  By  some  means  was  made  known  to  him.     And  they  watched  the 
gates  day  and  night,  &c.]  Large  cities  were  formerly  surrounded  with 
high  walls,  to  preserve  them  from  the  attacks  of  an  invading  army, 
(as  are  some  at  the  present  day — Paris,  the  capital  of  France,  for 
instance.)     These  cities  can  only  be  entered  through  their  gates, 
which  can  be  easily  guarded ;  and  thus  the  ingress  or  egress  of  any 
one  into,  or  from,  the  city  can  be  easily  prevented. 


168  NOTES  ON  THE  ACTS. 

25  Then  the  disciples  took  him  by  night,  and  let  him  down  by 
the  wall  in  a  basket 

26  And  when  Saul  was  come  to  Jerusalem,  he  assayed  to  join 
himself  to  the  disciples :  but  they  were  all  afraid  of  him,  and 
believed  not  that  he  was  a  disciple. 

We  are  told,  in  2  Cor.  xi,  32,  that  the  governor  of  Damascus, 
under  King  Aretas,  kept  the  city  with  a  garrison  to  prevent  the 
escape  of  Saul.  The  two  accounts  are  easily  reconciled  by  sup- 
posing that  the  Jews  watched  in  company  with  the  Arabian  soldiers. 
The  governor  of  the  city  might  have  been  a  Jew,  and  thus  was  inte- 
rested in  the  matter;  at  any  rate,  they  were  authorized  by  King 
Aretas,  who  was  an  ally  of  the  Jews,  Herod  having  married  his 
daughter. 

25.  Let  him  down  by  the  wall  in  a  basket]  Either  through  the  window 
of  a  turret  upon  the  wall,  or  of  a  house  standing  near  the  wall,  the 
upper  windows  of  which  overlooked  it.     Through  such  an  aperture 
as  this,  the  disciples,  favored  by  the  darkness  of  the  night,  lowered 
the  apostle  down  by  the  side  of  the  wall.    This  escape  was  very  similar 
to  that  of  the  spies  from  Jericho,  they  being  let  down  by  a  rope  from 
the  house  of  Rahab,  which  was  built  upon  the  "  town  wall."  Josh, 
ii,  15.     To  this  day,  this  method  of  admitting  and  sending  away 
persons  is  practiced,  when  any  danger  is  apprehended.     Thus,  at 
the  monastery  of  Mount  Sinai,  where  the  attacks  and  plunderings 
of  the  Bedouins  are  feared,  all  persons  enter  and  pass  out  by  being 
hoisted  up  and  lowered  out  of  a  door  or  window  in  the  outer  wall. 

It  was  proper  for  Saul  to  use  all  suitable  means  to  save  his  life ; 
it  was  not  a  dictate  of  cowardice,  but  obedience  to  the  command  of 
Christ :  "  When  they  persecute  you  in  one  city,  flee  ye  into  an- 
other." Matt,  x,  23.  We  are  required  to  offer  up  our  lives  for 
Christ's  sake,  when  we  cannot  save  them  without  denying  him, 
omitting  duty,  or  breaking  some  command. 

26.  And  when  Saul,  was  come  to  Jerusalem]  He  probably  went  there 
immediately.     It  was  now  three  years   since   his   conversion.    He 
assayed  to  join  himself  to  the  disciples]  He  attempted,  endeavored  to 
join  their  company — went  to  their  meetings  as  a  follower  of  the 
same  Jesus.    But  they  were  all  afraid  of  him,  and  believed  not,  £e.] 
Perhaps  they  had  not  heard  of  the  fact  of  his  remarkable  conversion, 
and  they  only  knew  him  as  the  violent  persecutor,  breathing  out 
threatenings  and  slaughter.     Or  if  they  had  heard  of  his  conversion, 
his  three  years'  absence  from  Jerusalem,  spent  in  obscurity  in  Arabia, 
would  serve  to  obliterate  the  freshness  of  the  impressions  produced 
by  the  event,  and  to  induce  them  to  distrust  even  its  reality.    If  he 
had  been  soundly  converted,  they  might  have  reasoned,  Why  has  he 


NOTES  ON  THE  ACTS.  169 

27  But  Barnabas  took  him,  and  brought  him  to  the  apostles, 
and  declared  unto  them  how  he  had  seen  the  Lord  in  the  way, 
and  that  he  had  spoken  to  him,  and  how  he  had  preached  boldly 
at  Damascus  in  the  name  of  Jesus. 

28  And  he  was.  with  them  coming  in  and  going  out  at  Jeru- 
salem. 

29  And  he  spake  boldly  in  the  name  of  the  Lord  Jesus,  and 
disputed  against  the  Grecians :  but  they  went  about  to  slay  him. 

not  shown  himself  before  this  at  Jerusalem  ?  The  next  verse  seems 
to  convey  the  impression  that  they  had  little  or  no  knowledge  either 
of  his  conversion  or  of  his  faithfulness  in  preaching  the  gospel. 
They,  therefore,  looked  upon  him  as  a  spy,  and  avoided  his  pre- 
sence. 

27.  But  Barnabas  took  him]  Some  suppose  that  Barnabas  was  ac- 
quainted with  Saul,  being  a  resident  of  Cyprus,  an  island  not  far 
from  Tarsus ;  it  has  been  even  conjectured  that  he  was  also  a  fel- 
low-student of  Gamaliel.    Barnabas  was  a  man  full  of  the  Holy 
Ghost,  a  generous,  self-denying  man,  and  a  proper  one  to  perform 
this   office   of  kindness.   Acts  iv,  36,  37;   xi,  24.    He  had  made 
himself  acquainted  with  the  events  of  the  last  three  years  in  Saul's 
life,  and  become    his  advocate.    He  rehearsed  this  to  the  disciples. 
A  strong  friendship  grew  up  between  them,  and  they  were  com- 
panions and  fellow-laborers  during  the  first  missionary  tour  in  Asia 
Minor.    Acts  xi,  25,  26,  30;   xii, -25;    xiii,  2,  50.     Took  him,  and 
brought  him  to  the  apostles]  As  we  sometimes  say  when  we  assist  a 
person,  we  take  him  by  the  hand — undertake  his  cause ;  this  is  the  sig- 
nification of  the  passage  here.     He  gave  him  his  countenance  and 
society,  took  upon  him  to  advocate  his  cause,  and  introduced  him  to 
the  apostles ;  that  is,  to  Peter  and  James,  for  the  others,  it  seems, 
were  not  then  in  Jerusalem.    Gal.  i,  19.    Declared  unto  them]   De- 
scribed, related  the  marvelous  events  connected  with  his  conversion, 
and  his  faithfulness  in  Damascus. 

28.  And  he  was  with  them  coming  in  and  going  out]  Upon  terms  of 
familiarity  and   perfect  equality,  conversing  freely,  .giving  and  re- 
ceiving views  upon  the  gospel,  of  which  they  were  alike  apostles. 
The  time  he  spent  was  but  fifteen  days.  Gal.  i,  18. 

29.  Spake  boldly]  Openly,  perhaps  in  their  synagogues.     The  Gre- 
cians] That  is,  Jews  who  had  been  born  in  Grecian  cities,  and  those 
who  had  been  proselytes,  who  spake  the  Greek  language,  and  for 
whom  the  Greek,  or  Septuagint  translation  of  die  Scriptures  had 
been  made.    Many  of  them  preferring  to  spend  their  last  days,  and 
die  in  the  precincts  of  the  Holy  City,  had  obtained  a  permanent 
residence,  while  others,  perhaps,  were  sojourners  for  a  limited  time. 


170  NOTES  ON  THE  ACTS. 

30  Which  when  the  brethren  knew,  they  brought  him  down 
to  Cesarea,  and  sent  him  forth  to  Tarsus. 

31  Then  had  the  churches  rest  throughout  all  Judea,  and  Gali- 
lee, and  Samaria,  and  were  edified :  and  walking  in  the  fear  of 
the  Lord,  and  in  the  comfort  of  the  Holy  Ghost,  were  multi- 
plied. 

32  And  it  came  to  pass,  as  Peter  passed  throughout  all  quar- 
ters, he  came  down  also  to  the  saints  which  dwelt  at  Lydda. 

They  had,  it  appears,  synagogues  by  themselves.    (See  Acts  vi,  1.) 
They  went  about]  Formed  their  plans. 

30.  Cesarea]  (See  Acts  viii,  40.)     Cesarea  of  Palestine,  (and  not 
Cesarea   Philippi.)   situated   on   the   seacoast,   from    whence    Saul 
would  be  likely  to  secure  a  passage  in  some  vessel  sailing  for  Tarsus 
or  the  adjoining  ports,  as  probably  he  thus  sailed  from  port  to  port, 
preaching  on  the  way.    And  sent  him  forth  to  Tarsus]  His  native  city, 
verse  1 1 ;  where  he  would  be  beyond  the  power  of  the  Jews,  and  be 
able  to  do  greater  good  among  his  immediate  neighbors  and  fellow- 
citizens.  .. 

31.  Then  had  the  churcltes  rest]  As  some  say,  because  Saul,  who  was 
one  of  the  chief  instigators  and  most  active  agents  in  the  first  perse- 
cution, being  converted,  the  arm  of  the  enemies  of  the  Christians  was 
weakened,  and  there  being  no  other  leader  to  take  his  place,  and 
carry  on  the  bloody  strife,  it  subsided.     Another  reason  might  have 
been,  the  removal  of  so  many  Christians  to  distant  places,  out  of 
Palestine,  on  account  of  the  persecutions;  but  the  most  probable 
reason  is,  the  serious  civil  commotions  that  disturbed  at  this  time 
the  whole  Jewish  nation.     A  movement  of  the  Roman  emperor, 
Caligula,  threatened  to  involve  the  nation  in  war  with  the  Romans ; 
and  so  occupied  were  they  with  their  own  concerns,  that  the  pro- 
gress of  the  Christian  church  was  unnoticed,  and  the  sword  of  per- 
secution sheathed.     Were  edified]    Were  built  up  in  knowledge,  faith, 
and  holiness,  and  also  increased  in  numbers.     Walking  in  the  fear  of 
the  Lord]  Living  and  discharging  the  duties  of  life  with  a  filial  fear 
of  God,  as  a  constant  element  in  the  soul.     Acting,  speaking,  and 
thinking  as  under  the  eye  of  God,  and  fearing  to  do  aught  that  would 
meet  his  disapprobation.     Comfort  of  the  Holy  Ghost\   Enjoyed  the 
presence,  the  witness,  and  all  the  heavenly  offices  of  the  Holy  Spirit 
in  their  hearts  and  lives.     Were  multiplied]  Increased  in  numbers. 
A  holy,  humble  walk,  on  the  part  of  Christians,  and  the  presence  of 
the  Holy  Ghost,  will  always  secure  prosperity  and  increase  in  the 
church. 

32.  And  it  came  to  pass,  as  Peter  passed  throuyliout  all  quarters]  The 
sacred  writer  introduces  here  a  short  summary  of  the  labors  of  3'etei 


NOTES  ON  THE  ACTS.  171 

33  And  there  he  found  a  certain  man  named  Eneas,  which 
had  kept  his  bed  eight  years,  and  was  sick  of  the  palsy. 

34  And  Peter  said  unto  him,   Eneas,  Jesus  Christ  maketh 
thee  whole:  arise,  and  make  thy  bed.     And  he  arose  imme- 
diately. 


out  of  Jerusalem.  With  the  exception  of  a  short  visit  to  Samaria, 
(Acts  viii,  14,)  he  had  confined  his  labors  to  Jerusalem;  in  the  cri- 
tical and  persecuted  state  of  the  church  in  that  city,  and  on  account 
of  the  opportunity  of  reaching  distant  places  through  the  conversion 
of  foreign  Jews  who  might  come  up  to  Jerusalem,  he,  with  the  other 
apostles,  had  remained  in  the  Jewish  metropolis.  The  period  of 
persecution  being  now,  for  the  time  being,  passed,  and  the  church 
being  tranquil  and  settled,  he  takes  this  opportunity  of  journeying  to 
the  neighboring  churches  to  confirm  and  strengthen  them,  and  to 
secure,  through  the  preaching  of  the  gospel,  an  addition  to  their 
numbers.  Throughout  all  quarters]  Visited  the  various  places  where 
the  gospel  had  been  preached,  and  a  church  gathered.  Lydda]  This 
was  an  ancient  town,  situated  about  fifteen  miles  south-east  of  Joppa. 
It  is  mentioned  by  Nehemiah  (vii,  37)  under  the  name  of  Lod;  and, 
in  New  Testament  times,  had  reached  the  size  and  appearance  of  a 
city.  It  was  noted  as  the  birthplace  and  residence  of  several  of 
their  famous  rabbins ;  and,  after  the  destruction  of  Jerusalem,  be- 
came the  seat  of  one  of  the  rabbinical  schools.  It  afterward  became 
the  seat  of  a  Christian  bishopric,  and  was  noted  for  its  church,  re- 
puted to  have  been  built  in  honor  of  St.  George,  of  Cappadocia,  who 
was  said  to  have  been  martyred  and  buried  at  Lydda.  It  is  now  a 
heap  of  ruins. 

33.  Eneas]  A  Greek  name.     He  was  probably  what  was  called  a 
Hellenistic  or  Grecian  Jew.    Which  had  kept  his  bed  eight  years]  Under 
a  severe,  and,  to  all  human  means,  incurable  attack  of  the  palsy ;  he 
had  become  fed-ridden,  as  we  say,  that  is,  confined  almost  all  the 
time,  for  eight  years,  to  his  bed. 

34.  Jesiis  Christ  maketh  thee  whole]  Or,  literally,  Jestts,  the  Messiah, 
healeth  thee.     It  may  be  on  account  of  the  humility  and  piety  of  this 
man  that  God  permitted  this  miracle  to  be  wrought  upon  him,  but 
chiefly  to  call  the  attention  of  the  inhabitants  of  this  vicinity  to  the 
preaching  of  Peter,  and  to  serve  as  a  confirmation  of  the  truths  he 
uttered.      Observe  the  care  with  which  Peter  guards  against  the 
miraculous  power  being  attributed  to  himself — Jesus  Christ  maketh 
thee  whole.    Peter  was  only  the  instrument.    Arise,  and  make  thy 
bed]  To  exhibit  and  confirm  the  truth  of  the  miracle.    For  eight 
years  he  had  been  helpless,  not  rising  without  aid,  his  couch  being 


172  NOTES  ON  THE  ACTS. 

35  And  all  that  dwelt  in  Lydda  and  Saron  saw  him,  and 
turned  to  the  Lord. 

36  Now  there  was  at  Joppa -a  certain  disciple  named  Tabitha, 
which  by  interpretation  is  called  Dorcas ;  this  woman  was  full 
of  good  works  and  alms-deeds  which  she  did. 

arranged  and  prepared  by  others ;  but  now,  at  once,  he  rises  from  his 
couch  alone,  and  smooths  his  bed. 

35.  And  all  tliat  dwelt  in  Lydda]    That  is,  a  great  multitude  of 
the  inhabitants  of  these  towns  turned  to  the  Lord.     The  effect  of 
this  cure  was  so  general,  that  it  seemed  as  if  the  whole  town  was 
moved.     Saron]   Called,  in  the  Old  Testament,  Sharon.     It  was  a 
highly  fertile  plain,  stretching  from  Cesarea  to  Joppa ;  bounded  on 
the  east  by  the  mountainous  range  that  runs  south-eastward  from 
Mount  Carmel,  and  on  the  west  by  the  Mediterranean  shore.     Its 
great  beauty  and  richness  made  it,  in  early  times,  celebrated  in 
Hebrew  poetry.     Continued  allusions  are  made  to  it  in  the  Old  Tes- 
tament: "  I  am  the  rose  of  Sharon,  and  the  lily  of  the  valleys."  Song 
of  Solomon  i,  1.     "The  glory  of  Lebanon  shall  be  given  unto  it, 
the  excellency  of  Carmel  and  Sharon."  Isa.  xxxv,  1,2.    It  abounded 
in  olive  orchards  and  clustering  vines,  but  is  now  a  scene  of  desola- 
tion, only  exhibiting  the  evidences  of  former  fertility,  and  a  capacity 
for  the  same  again  under  proper  cultivation.     Saw  him,  and  turned  to 
the  Lord]  Came,  and  beheld  the  manifest  miracle,  probably  having 
been  previously  acquainted,  many  of  them,  with  his  long,  incurable 
infirmity,  and  were  so  convinced  of  the  divine  presence  with  Peter 
that  they  gave  heed  to  his  word,  received,  and  believed  in  Jesus 
Christ,  and  were  converted  to  God. 

36.  Now  there  was  at  Joppa]  This  was  a  seaport  town  on  the  Medi- 
terranean, about  thirty  miles  south  of  Cesarea  and  forty-five  north- 
west of  Jerusalem.     It  was  one  of  the  earliest  seaports  in  the  world ; 
aud  although  its  harbor  was  very  poor,  being  choked  with  sand,  yet  as 
it  was  so  near  Jerusalem,  and  the  only  port  in  Palestine  proper,  it 
acquired  no  small  importance.     In  the  days  of  Solomon  it  was  the 
grand  depot  of  all  the  immense  preparations  received  from  a  distance 
for  the  temple.  2  Chron.  ii,  16.    From  this  place  Jonah  took  his  pas- 
sage when  flying  from  the  command  of  the  Lord.  Jonah  i,  3.     Mo- 
dern Jaffa  or  Yaffa,  as  Joppa  is  now  called,  stands  on  a  promontory 
which  rises  about  one  hundred  and  fifty  feet  above  the  level  of  the 
sea,  offering  on  all  sides  picturesque  views.     Its  streets  are  very  nar- 
row, uneven,  and  dirty,  and  the  houses  are  crowded  closely  together, 
altogether  having  a  mean,  dull,  and  gloomy  aspect.     The  inhabitants 
are  four  or  five  thousand,  the  greater  part  Turks  and  Arabs.     The 
house  of  the  British  vice-consul,  in  1831,  was  reputed  to  stand  on  the 


NOTES  ON  THE  ACTS.  173 

87  And  it  came  to  pass  in  those  days,  that  she  was  sick,  and 
died :  whom  when  they  had  washed,  they  laid  her  in  an  upper 
chamber. 

38  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and  the  dis- 
ciples had  heard  that  Peter  was  there,  they  sent  unto  him  two 
men,  desiring  1dm  that  he  would  not  delay  to  come  to  them. 

39  Then  Peter  arose,  and  went  with  them.     When  he  was 
come,  they  brought  him  into  the  upper  chamber :  and  all  the 
widows  stood  by  him  weeping,  and  showing  the  coats  and  gar- 
ments which  Dorcas  made  while  she  was  with  them. 

40  But  Peter  put  them  all  forth,  and  kneeled  down,  and  pray- 

site  of  the  house  which  had  belonged  to  Simon  the  tanner.  Tabitha] 
A  Syriac  word,  having  the  same  meaning  as  Dorcas,  a  Greek  term 
signifying  a  gazelle,  or  antelope.  It  has  been,  and  still  is,  customary  in 
the  East  to  give  the  name  of  beautiful  and  mild-tempered  animals  to 
young  women.  Full  of  good  works  and  alms-deeds]  Abounding  in,  dis- 
tinguished for  her  benevolent  acts.  Her  life  was  filled  up  with  chari- 
table labors,  and  marked  with  generous  gifts. 

37.  In  those  days]  While  Peter  was  at  Lydda.   When  they  had  washed] 
The  common  custom  before  embalming.    Laid  her  in  an  upper  cham- 
ber] This  was  either  upon,  or  connected  with,  the  roof  of  the  house, 
and  was  a  room  used,  not  for  common  purposes,  but  for  prayer,  for 
the  reception  of  friends,  or  for  the  present  solemn  purpose.    (See 
Acts  i,  13.) 

38.  Lydda  was  nigh  to  Joppa]  About  six  miles.     They  sent  unto  him] 
Perhaps  to  comfort  them  in  their  loss,  and  it  may  be,  as  they  had 
heard  of  the  miracle  performed  on  Eneas,  they  might  have  harbored 
the  hope  of  his  raising  her  to  life.     The  last  clause  seems  to  favor 
this  supposition — they  desire  that  he  would  not  delay  in  coming.    It 
was  an  exhibition  of  great  faith  on  the  part  of  the  disciples,  as  no 
apostle  had  yet  raised  the  dead.    If  any  might  have  been  raised,  they 
might  have  reasoned  that  Stephen  would  have  been. 

39.  And  all  the  widows  stood  by  him  weeping}  Persons  who  had  been 
benefited  by  her  bounty.     Touching,  indeed,  must  the  scene  have 
been.     Sincere  are  the  tears  shed  by  the  relieved  and  blessed  over  the 
tomb  of  their  benefactors,  and  far  more  desirable  are  they  than  the 
proudest  monuments  or  loudest  eulogiums  to  the  dead.    Showing  the 
coats  and  garments,  &c.]  Exhibiting  such  articles — outer  and  inner 
garments — as  Dorcas  made  while  living. 

40.  Peter  put  them  all  forth]  It  may  be  to  avoid  ostentation  and  dis- 
play; or,  as  some  have  supposed,  as  Peter  himself  did  not  know 
whether  God  would  raise  up  Tabitha,  he  desired  to  enter  into  earnest 
supplication  that  he  might  discover  the  will  of  God,  and  wished  to 


174  NOTES  ON  THE  ACTS. 

ed ;  and  turning  him  to  the  body,  said,  Tabitha,  arise.  And  she 
opened  her  eyes :  and  when  she  saw  Peter,  she  sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her  up ;  and  when  he 
had  called  the  saints  and  widows,  he  presented  her  alive. 

42  And  it  was  known  throughout  all  Joppa :  and  many  be- 
lieved in  the  Lord. 

43  And  it  came  to  pass,  that  he  tarried  many  days  in  Joppa 
with  one  Simon,  a  tanner. 

engage  in  prayer  without  distraction,  or  the  disturbance  caused  by 
the  presence  of  a  multitude.  Tabitha,  arise]  Having  probably  received, 
in  answer  to  his  prayer,  the  assurance  that  God  would  accomplish  this 
miracle  through  his  instrumentality,  he  turned  to  the  dead  body  and 
thus  addressed  it.  And  she  opened  her  eyes,  &c.]  Upon  this  Dr.  Dod- 
dridge  well  remarks :  "  Who  can  imagine  the  surprise  of  Dorcas  when 
called  back  again  to  life  ?  For  the  sake  of  themselves,  and  of  the 
poor,  there  was  cause  of  rejoicing ;  and  much  more  for  such  a  con- 
firmation of  the  gospel.  Yet  to  herself  it  was  a  matter  of  resigna- 
tion, and  of  submission  rather  than  of  exultation,  that  she  was  called 
back  to  these  scenes  of  vanity,  which  surely  would  hardly  have  been 
tolerable,  had  not  a  veil  of  oblivion  been  drawn  over  those  glories 
which  her  separate  spirit  enjoyed.  But  doubtless  her  remaining  days 
were  still  more  zealously  spent  in  the  service  of  her  Saviour  and  her 
God.  Thus  was  a  richer  treasure  laid  up  for  her  in  heaven,  and  she 
afterward  returned  to  a  more  exceeding  weight  of  glory  than  that 
from  which  so  astonishing  a  providence  had  recalled  her  for  a  season." 

41.  Saints  and  widows]  The  believers,  and  the  widows  who  had 
been  in  the  room  previously.     In  the  early  Christian  church  widows 
formed  a  distinct  and  separate  class.    Presented  her  alive}  Showed  her 
alive — introduced  them  to  their  friend  unexpectedly  returned  from  so 
solemn  a  journey. 

42.  Many  believed  in  the  Lord]  In  Jesus  Christ,  in  whose  name  the 
miracle  had  been  wrought.     They  therefore  became  his  disciples. 

43.  Simon  a  tanner]  "  The  trade  of  a  tanner  was  so  contemptible," 
says  Dr.  Townsend,  "  that  all  those  who  followed  it  were  required  to 
mention  it  before  an  engagement  of  marriage,  or  the  nuptials  were 
declared  void."     It  is  recorded  in  the  Mishnu,  that  after  the  death  of 
a  man  whose  brother  was  a  tanner,  the  widow  was  permitted  to  de- 
cline marriage  with  that  brother,  as  the  Jewish  law  commanded  under 
such  circumstances.     This  custom  is  thought  to  explain  the  introduc- 
tion of  what  might  seem  a  trivial  circumstance — the  lodgings  of  the 
apostle,  and  the  trade  of  the  person  whose  guest  he  was.     Such  a  vic- 
tory had  St.  Peter  obtained  over  his  prejudices  and  Jewish  scruples, 
that,  apostle  as  he  was,  and  with  the  whole  town  moved  in  his  favor, 


NOTES  ON  THE  ACTS.  175 

and  multitudes  convicted  and  undoubtedly  willing  to  open  their  doors 
for  his  accommodation,  he  chooses  to  abide  with  an  humble  country- 
man, of  a  mean  and  despicable  trade,  in  their  estimation.  It  was 
from  their  superstitious  regard  for  ceremonial  cleanness  and  unclean- 
ness  that  they  were  led  to  such  a  mean  estimation  of  a  valuable  and 
honorable  employment.  No  honest  business  is  despicable. 


CHAPTER  X. 

1.  The  vision  of  Cornelius,  the  devout  centurion.  5.  He  is  commanded  to 
send  to  Joppa  for  Simon  Peter  for  further  instruction.  9.  Peter,  by  a  vision,  is 
made  to  give  up  his  Jewish  scruples,  and  is  prepared  to  go  to  the  Gentile  Cor- 
nelius. 17.  At  this  time  the  servants  of  the  centurion  are  at  his  gate,  and  he 
goes  with  them  to  Cesarea,  and  preaches  the  gospel  to  them.  44.  The  Holy 
Ghost  falls,  and  Peter  baptizes  them  in  the  name  of  the  Lord. 


was  a  certain  man  in  Cesarea,  called  Cornelius,  a 
L    centurion  of  the  band  called  the  Italian  band, 

Up  to  the  present  time  the  labors  of  the  apostles  and  disciples  had 
been  wholly  confined  to  the  Jewish  nation  and  Jewish  proselytes. 
They  undoubtedly  believed  that  the  gospel  was  to  be  eventually  spread 
among  all  nations  ;  but  they  supposed  that  the  Gentiles  must  first  be- 
come Jewish  proselytes,  be  circumcised,  and  conform  to  the  Mosaic 
discipline,  before  they  could  become  proper  followers  of  the  Messiah. 
It  was  necessary  that  this  misconception  should  be  removed,  and  that 
it  should  be  understood  that  God  had  placed  no  difference  between 
them  in  his  dispensation  of  grace  ;  —  that  in  Christ  Jesus  there  was 
neither  Jew  nor  Greek,  but  all  stood  on  the  same  footing,  subject  only 
to  the  same  simple  requirements.  In  the  present  chapter  the  account 
of  the  first  entrance  into  the  Gentile  world  of  the  gospel  of  Christ  is 
recorded.  Peter  is  the  honored  instrument  of  first  opening  the  door 
of  grace.  His  own  eyes  are  enlightened  and  his  prejudices  broken 
up,  and  through  him  the  scruples  of  the  others  are  also  removed,  and 
a  wider  and  effectual  door  into  the  Gentile  world  is  thrown  open. 

1.  Cesarea]  Cesarea  of  Palestine,  before  described.  Acts  viii,  40. 
Cornelius]  A  Eoman  name.  He  was  doubtless  a  Roman.  A  centu- 
rion] A  Roman  officer  commanding  a  hundred  men.  Cesarea  being 
the  usual  residence  of  the  Roman  governors  of  Palestine,  many  offi- 
cers and  an  efficient  guard  would  be  likely  to  be  concentrated  here. 
The  land  called  the  Italian  band]  The  term  band  had  nearly  the  same 
signification  in  the  Roman  army  as  our  military  word  company,  or 
rather  regiment.  It  numbered  between  five  and  six  hundred  men.  It 


176  NOTES  ON  THE  ACTS. 

2  A  devout  man,  and  one  that  feared  God  with  all  his  house, 
which  gave  much  alms  to  the  people,  and  prayed  to  God  always. 

3  He  saw  in  a  vision  evidently,  about  the  ninth  hour  of  the 
day,  an  angel  of  God  coming  in  to  him,  and  saying  unto  him, 
Cornelius. 

was  called  the  Italian  band,  because  the  soldiers  of  this  regiment  were 
chiefly  natives  of  Italy.  Most  of  the  soldiers  employed  in  overawing 
the  provinces  were  probably  levied  from  among  the  inhabitants  of 
these  provinces ;  but  there  were  perhaps  veterans,  who,  in  the  unset- 
tled and  greatly  disturbed  state  of  Palestine,  and  for  the  purpose  of 
being  a  body-guard  for  the  governor,  had  been  summoned  from  Italy. 

2.  A  devout  man]  A  pious  man.    He  was  a  proselyte  in  belief  and 
religion,  although  not  by  circumcision  and  profession.     He  appears 
to  have  been  a  proselyte  of  the  gate,  as  they  were  termed  by  the  Jews, 
to  distinguish  them  from  those  who  were  called  proselytes  of  righteous- 
ness, who  were  circumcised,  kept  the  whole  law.  and  were  incorporated 
with  the  nation.    Proselytes  of  the  gate  were  still  Gentiles  in  the  esti- 
mation of  the  Jews,  although  they  acknowledged  and  worshiped  the 
God  of  Israel ;  and  there  was  the  same  objection  to  intimate  associa- 
tion with  them,  on  account  of  ceremonial  defilement,  as  with  any 
Gentiles.     He  had  become  acquainted  with  the  true  God,  probably, 
by  being  brought  in  contact  with  pious  Jews,  and  witnessing  their 
worship  in  some  one  of  his  military  stations.    Feared  God  m'th  all  his 
house]  Acknowledged  the  true  God,  and  reverenced  his  laws.     Like 
Abraham,  although  a  Gentile,  he  had,  it  appears,  carefully  instructed 
his  family,  and  brought  them  up  in  the  "  nurture  and  admonition  of 
the  Lord."     Gave  much  ahns  to  the  people]  His  faith  in  God  worked  by 
love.     He  exhibits  the  sincerity  of  his  profession  by  his  practice.     His 
gifts  to  the  poor,  especially  to  the  poor  Jews,  were  large.    And  prayed 
to  God  always]  That  is,  he  prayed  with  great  frequency,  or  at  all  the 
stated  hours  for  prayers  among  the  Jews ;  namely,  morning,  noon, 
and  evening — nine,  twelve,  and  three  o'clock. 

3.  He  saw  in  a  vision  evidently]  That  is,  not  in  a  dream,  or  state 
of  ecstasy  j  but  clearly,  with  his  organs  of  vision  in  proper  exercise, 
there  was  presented  before  his  sight  this' illustrious  guest.     About 
the  ninth  hour  of  the  day]  About  three  o'clock  in  the  afternoon,  the 
hour  of  public  evening  prayer,  in  which  exercise  he  was  then  pro- 
bably engaged,  after  a  day  spent  in  fasting  and  prayer.   Verse  30. 
An  angel  of  God]    A  supernatural  being,  a  heavenly  messenger, 
such  a  one  as  appeared  to  Daniel  (Dan.  ix,  20-23)  and  to  Zacha- 
riah.  Luke  i,  11.     God  will  not  leave  an  inquiring,  anxious  mind, 
long  in  doubt.     He  may  have  been  seeking  to  know  the  will  of  God 


NOTES  ON  THE  ACTS.  177 

4  And  when  he  looked  on  him,  he  was  afraid,  and  said,  What 
is  it,  Lord  ?     And  he  said  unto  him,  Thy  prayers  and  thine 
alms  are  come  up  for  a  memorial  before  God. 

5  And  now  send  men  to  Joppa,  and  call  for  one  Simon,  whose 
surname  is  Peter : 

6  He  lodgeth  with  one  Simon,  a  tanner,  whose  house  is  by  the 
sea-side :  he  shall  tell  thee  what  thou  oughtest  to  do. 

more  fully,  and  a  providential  door  is  immediately  opened  before 
him  for  acquiring  this  spiritual  information.  "  A  ministering  ser- 
vant "  is  sent  forth  "  to  minister  to  this  heir  of  salvation."  The  intro- 
duction of  the  gospel  to  the  Gentile  world  was  an  event  of  sufficient 
moment  to  be  marked  by  an  illustrious  miracle,  and  perhaps  nothing 
but  this  would  have  overcome  the  invincible  Jewish  prejudices  of 
the  apostles. 

4.  He  was  afraid]  The  suddenness  of  his  appearance,  the  super- 
natural majesty  of  his  form  and  bearing,  with  a  consciousness  of 
weakness  and  sinfulness,  caused  him,  in  the  first  moments  of  recog- 
nition, to  be  agitated  and  alarmed.     What  is  it,  Lord?]  A  very  natu- 
ral expression  of  surprise  and  fear.     What  is  it,  Lord  ?     What  is  the 
cause,  sir,  of  this  visit  ?     What  wishest  thou  ?     Respect  and  surprise 
being  exhibited  at  once  in  the  expression.     Thy  prayers  and  thine  alms 
are  come  up  for  a  memorial  before  God]  A  figurative  way  of  expressing 
that  they  were  acceptable.     The  figure  is  taken  from  the  sacrificial 
system  of  the  Jews.    As  the  incense  was  burned  in  the  holy  place 
symbolical  of  prayer,  a  perfumed  cloud  would  ascend  toward  heaven. 
So  the  prayers  of  Cornelius  are  represented  as  rising  like  clouds  of 
sweet  incense,  and  acceptable  to  the  divine  Being.     Thy  continued 
prayers,  humanly  speaking,  are  thy  constant  remembrancers  before 
God,  directing  his  approving  attention  toward  thee.    As  Diodati  re- 
marks here : — "  These  works  of  piety  in  Cornelius  had,  as  we  should 
say,  kept  his  memory  alive  before  God,  and  had,  as  it  were,  excited 
the  Lord  to  remember  him,  to  confer  his  full  knowledge  and  grace 
upon  him  by  his  gospel  after  he  had  prepared  him  by  those  secret  and 
initial  operations  of  his  Spirit.1' 

5.  Call  for  one  Simon]  It  is  worthy  of  remark,  that  although  an  an- 
gel is  sent  from  heaven  to  open  the  way,  he  does  not  interfere  with 
the  instrumentality  Christ  had  appointed  for  preaching  the  gospel. 
Simon  must  now  be  called  to  teach  the  way  of  life  and  salvation. 
How  vain  the  fancy  of  some  impcnitents,  who  think  an  angel  would 
be  a  more  impressive  preacher ! 

6.  Whose  house  is  by  the  sea-side]  That  is,*his  tannery  was  situated 
outside  of  the  walk  of  the  city,  by  the  sea-side,  both  for  convenience 
to  be  near  the  water,  and  from  necessity,  as  they  were  forbidden  by 

12 


178  NOTES  ON  THE  ACTS. 

7  And  when  the  angel  which  spake  unto  Cornelius  was  de- 
parted, he  called  two  of  his  household  servants,  and  a  devout 
soldier  of  them  that  waited  on  him  continually ; 

8  And  when  he  had  declared  all  these  things  unto  them,  he 
sent  them  to  Joppa. 

9  On  the  morrow,  as  they  went  on  their  journey,  and  drew 
nigh  unto  the  city,  Peter  went  up  upon  the  house-top  to  pray, 
about  the  sixth  hour  : 

10  And  he  became  very  hungry,  and  would  have  eaten:  but 
while  they  made  ready,  he  fell  into  a  trance, 

law  to  exercise  this  trade  nearer  than  fifty  cubits  from  the  walls  ;  the 
trade  being  considered  detestable,  the  odor  offensive,  and  as  the  tan- 
ners probably  slaughtered  the  animals  whose  skins  they  prepared, 
their  precincts  would  be  liable  to  be  unhealthy.  What  tJwu  ouylitest 
to  do]  Some  matter  of  solemn  moment  rested  upon  the  heart  of  Cor- 
nelius. He  may  have  heard  certain  reports  concerning  Jesus  Christ 
and  the- preaching  of  the  apostles,  and  been  under  an  anxiety  of  mind 
to  understand  the  .truth  in  reference  to  this  matter.  This  he  is  now 
assured  Peter  will  fully  disclose. 

7.  And  a  devout  soldier]  A  soldier  who  served  as  one  of  his  body- 
guard, and  also  as  a  domestic  attendant.  It  appears  that  the  efforts 
of  Cornelius  to  do  good  were  not  limited  to  his  family,  but  were  ex- 
tended to  the  members  of  his  company. 

9.  On  the  marrow,  as  they — drew  nigh  unto  the  city]  Joppa  was  about 
thirty  miles  from  Cesarea,  so  that  by  twelve  o'clock  the  next  day, 
starting  soon  after  three,  they  could  easily  have  reached  there.    Peter 
went  up  upon  tfte  house-top]   Upon  the  flat  roofs  of  the  houses  these 
chambers  for  retirement  and  prayer  were  usually  constructed: — a 
most  desirable  retreat  it  afforded  from  business,  for  conversation,  or 
to  hold  secret  communion  with  God.     The  house-top  itself  was  suit- 
able for  the  same  purpose  when  no  such  chamber  was  made.    About 
the  sixth  hour]  About  noon — twelve  o'clock,  this  being  a  stated  hour 
of  prayer. 

10.  And  he  became  very  hungiy]  This  appears  to  have  been  their  din- 
ner hour,  as  the  food  was  then  being  prepared  for  the  family.     The 
Hebrews,  Greeks,  and  Romans,  had  but  two  meals  in  a  day :  the  first 
a  slight  meal,  consisting  of  fruit,  milk,  and  cheese,  about  ten  or  eleven ; 
the  most  important  and  principal  meal  was  at  about  six  in  the  after- 
noon, at  which  time  they  received  their  friends.     He  fell  into  a  trance] 
The  English  word  ecstasy  is  derived  from  the  Greek  word  signifying 
trance.    It  expresses  a  state  of  mind  in  which  a  person  is  so  much 
engaged  with  a  particular  subject,  that  the  exercise  of  his  senses  is 
suspended,  and  he  is  insensible  to  everything  that  is  passing  around 


NOTES  ON  THE  ACTS.  179 

11  And  saw  heaven  opened,  and  a  certain  vessel  descending 
unto  him,  as  it  had  been  a  great  sheet  knit  at  the  four  corners, 
and  let  down  to  the  earth : 

12  Wherein  were  all  manner  of  four-footed  beasts   of  the 
earth,   and   wild   beasts,   and   creeping  things,   and  fowls   of 
the  air. 

13  And  there  came  a  voice  to  him,  Rise,  Peter;  kill,  and  eat. 

him.  In  the  case  of  Peter  this  was  undoubtedly  supernaturally  in- 
duced, and  the  scene  that  transpired  was  not  the  result  of  imagina- 
tion, but  a  divine  impression  produced  upon  his  mind  by  the  power 
of  God. 

11.  And  saw  heaven  opened}  That  is,  in  appearance,  the  sky  above 
him  seemed  to  separate,  the  clouds  opening,  as  if  the  heavens  were 
rent  asunder.    A  certain  vessel]  The  original  standing  for  any  article 
of  furniture  adapted  to  contain  anything.    As  it  had  been  a  great  sheet] 
Spread  out  like  a  great  sail.    Knit  at  the  four  corners]  Fastened  or  tied 
up  at  the  four  comers,  held  by  invisible  hands,  and  thus  lowered  down 
and  raised  up. 

12.  Wherein  were  all  manner  of  four-footed  beasts,  &c.]  All  kinds  of 
unclean  animals,  according  to  the  Jewish  law,  or  Peter  could  have 
chosen  a  clean  one  from  the  number,  and  have  killed  that ;  "  the 
whole  object  of  the  vision  being  to  impress  on  the  mind  of  the  apos- 
tle a  new  doctrine,  referring  to  the  Gentiles  only,  and  not  to  the  Jews 
and  Gentiles  together."    "  The  sheet,"  says  Duysing,  "  was  a  type  of 
the  Christian  church  separated  from  the  world,  which  included  every 
kind  of  people     It  was  bound  at  the  four  comers,  (having  reference  to 
the  four  corners,  or  cardinal  points,  of  the  earth*,)  to  signify  that  the  whole 
world  should  be  received  into  the  universal  church  of  God.    It  de- 
scended from  heaven  in  the  same  manner  as  the  New  Jerusalem  is  re- 
presented in  the  Apocalypse ;  and  the  drawing  back  of  the  sheet  to 
heaven  was  meant  to  teach  us  that  the  church,  which  has  its  origin 
from  heaven,  will  return  victorious  to  heaven."     The  distinction  be- 
tween four-footed  beasts  and  wild  beasts  here  is  probably  that  by  the 
former  tame  animals  are  meant. 

13.  Rise,  Peter ;  kill,  and  eat}  These  anima1-  were  all  forbidden  by 
a  positive  statute  in  the  ceremonial  law.    As  it  had  been  first  insti 
tuted  by  the  divine  Being,  he  had  a  sovereign  right  to  abrogate  it, 
and  he  now  signifies  to  Peter  that  it  is  no  longer  to  be  binding  upon 
the  consciences  of  the  Christian  church ;  that  this  ceremonial  law, 
which  was  one  of  the  great  walls  of  partition  between  Jew  and  Gen- 
tile, is  to  be  broken  down,  and  that  all  nations  henceforth  should  share 
equally  in  the  covenant  mercies  of  Jehovah.    "  Rise,  Peter,  and  satisfy 
thy  hunger  from  the  animals  before  thce ;  it  is  no  longer  unlawful." 


180  NOTES  ON  THE  ACTS. 

14  But  Peter  said,  Not  so,  Lord ;  for  I  have  never  eaten  any- 
thing that  is  common  or  unclean. 

15  And  the  voice  spake  unto  him  again  the  second  time,  What 
God  hath  cleansed,  that  call  not  thou  common. 

16  This  was  done  thrice:    and  the  vessel  was  received  up 
again  into  heaven. 

1 7  Now,  while  Peter  doubted  in  himself  what  this  vision  which 
he  had  seen  should  mean,  behold,  the  men  which  were  sent 

14.  Not  so,  Lord,  &c.]  He  did  not  mean  to  refuse  a  divine  command. 
He  may  not  have  been  confident  from  what  source  the  voice  came. 
He  may  have  considered  it  a  temptation — a  trial  of  his  faith  while  his 
appetite  was  craving  food :  he  therefore  immediately  repels  the  offer. 
"  Not  so,  sir.     However  hungry,  I  cannot  eat  from  these,  for  it  is  di- 
rectly contrary  to  a  divine  statute."     Common]  Profane,  not  holy — in 
common  use  hy  the  Gentiles,  hut  forbidden  to  the  Jews.     Unclean] 
Ceremonially  unclean,  the  eating  of  which  would  make  them  unclean 
legally,  in  the  sense  of  their  law.     Read  the  eleventh  chapter  of  Le- 
viticus, and  the  character  of  this  law  will  be  seen  and  understood. 
As  before  said,  it  was  to  keep  the  Jew  separate  from  all  other  nations 
that  was  a  chief  reason  of  these  peculiar  enactments.  Lev.  xx,  25,  26. 
The  Gentile  was  considered  unclean  by  them,  because  he  used  such 
food,  and  omitted  those  purifications  that  determined  legal  purity, 
and  on  that  account  they  did  not  admit  him  to  their  religious  rites ; 
but  now  these  external  discriminations  are  to  be  removed. 

15.  What  God  hath  cleansed]  Declared  pure,  or  made  so  by  remov- 
ing the  law  rendering  it  unclean.     The  second  annunciation  was  more 
clear  and  decided.     The  source  from  whenre  the  voice  came  is  made 
known.     A  greater  than  Moses,  who  wrote  the  law.  even  the  divine 
Giver  himself,  speaks,  and  explains  the  reason  of  the  command.     It 
was  because  He  now  removed  the  yoke  of  bondage,  and  annuled  the 
previous  law.  that  the  present  counter  command  was  given.     "  All 
this,"  as  Bishop  Warburton  has  shown,  "  was  equivalent  to  saying 
that  the  distinction  between  meats  was  abolished,  and  consequently 
that  the  Gentiles  were  to  be  admitted  into  the  church  of  Christ." — 
BLOOMFJELD. 

16.  This  teas  don''  thrice]  Three  times ;  for  greater  certainty,  and  to 
impress  Peter  with  its  importance,  and  give  him  time  to  consider  it. 
(See  Gen.  xli.  32.) 

17.  Now,  while  Peter  doubted  in  himself]  While  he  considered  the 
matter,  and  was   somewhat  at  loss  for  its  full  signification.    Not 
doubting  whether  the  distinction  of  meats  was  abolished,  but  whe- 
ther it  implied  also  a  removal  of  the  distinction  between  Jews  aivl 
Gentiles.    Behold,  tht  men]  Here  the  divine  hand  and  providence  are 


NOTES  ON  THE  ACTS.  181 

from  Cornelius  had  made  inquiry  for  Simon's  house,  and  stood 
before  the  gate, 

18  And  called,  and  asked  whether  Simon,  which  was  surnamed 
Peter,  were  lodged  there. 

19  While  Peter  thought  on  the  vision,  the  Spirit  said  unto 
him,  Behold,  three  men  seek  thee. 

20  Arise  therefore,  and  get  thee  down,  and  go  with  them, 
doubting  nothing :  for  I  have  sent  them. 

21  Then  Peter  went  down  to  the  men  which  were  sent  unto 
him  from  Cornelius ;  and  said,  Behold,  I  am  he  whom  ye  seek : 
what  is  the  cause  wherefore  ye  are  come  ? 

22  And  they  said,  Cornelius  the  centurion,  a  just  man,  and 
one  that  feareth  God,  and  of  good  report  among  all  the  nation 
of  the  Jews,  was  warned  from  God  by  a  holy  angel  to  send  for 
thee  into  his  house,  and  to  hear  words  of  thee. 

23  Then  called  he  them  in,  and  lodged  them.     And  on  the 

seen.  An  angel  had  visited  Cornelius,  and  directed  him  to  send  for 
Peter;  but  the  apostle  was  totally  unprepared  at  that  moment  for 
such  an  interview.  His  Jewish  scruples  would  not  have  permitted 
him  to  visit  the  centurion.  But  just  in  time,  while  the  messengers 
are  on  theirjstayT'the  mind  of  Peter  is  enlightened,  and  the  path  of 
dutvjjJcfirly  opened  before  him.  Just  at  this  moment,  before  the 
Spression  has  in  the  least  abated,  the  servants  of  the  Gentile  Cor- 
nelius call  for  him. — It  is  an  interesting  and  profitable  study  to  dis- 
cover, along  the  line  of  our  histories,  the  operations  of  this  same 
gracious  and  overruling  Providence.  Stood  before  the  gate]  Before  the 
porch  or  outer  door. 

18.  And  called]  It  was  the  custom  to  knock,  or  call  aloud,  and  re- 
main at  the  door  until  the  master  of  the  house,  or  one  directed  by 
him,  came  out  to  wait  upon  them. 

19.  The  Spirit  said  unto  him]  The  Spirit  of  God  conveyed  this 
strong  impression,  with  a  consciousness  of  its  divine  origin,  to  Peter's 
mind.     It  is  not  necessary  to  suppose  that  an  audible  voice  was 
heard. 

20.  Arise  therefore,  &c.]  Thus  Peter's  doubts  were  soon  ended,  and 
the  full  signification  of  the  vision  was  explained.     The  Gentiles,  as 
a  people,  were  cleansed  from  ceremonial  defilement  by  the  repeal  of 
this  law ;  and  he  might  now,  and  must,  as  sent  by  the  Spirit,  convey 
to  them  the  tidings  of  salvation.    Doubting  nothing]  Making  no  scruple 
because  they  are  heathen.     For  I  have  sent  them]  That  is,  the  Lord 
had  commanded  Cornelius  to  send  them ;  he  had  directed  the  affair, 
and  caused  it  to  be  done. 

22.  To  hear  words  of  thee]  To  receive  instruction  from  thee. 

23.  And  lodged  them]  Having  traveled  for  that  day,  they  were  not 


182  NOTES  ON  THE  ACTS. 

morrow  Peter  went  away  with  them,  and  certain  brethren  from 
Joppa  accompanied  him. 

24  And  the  morrow  after  they  entered  into  Cesarea.     And 
Cornelius  waited  for  them,  and  had  called  together  his  kinsmen 
and  near  friends. 

25  And  as  Peter  was  coming  in,  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worshiped  him. 

in  a  situation  to  commence  their  journey  before  the  morrow ;  and 
Peter  now,  without  distrust,  familiarly  associates  with  the  Gentile 
attendants  of  Cornelius.  Certain  brethren  from  Joppa]  Six  of  these 
accompanied  Peter,  as  we  learn  from  Acts  xi,  12.  It  seems  to  have 
been  customary  for  certain  of  the  disciples  to  accompany  the  apostles 
in  their  journeys.  Rom.  xv,  24 ;  Acts  xv,  3 ;  3  John  6.  But  this  was 
a  most  important  journey.  Peter  has  had  no  opportunity  of  consult- 
ing the  other  apostles — all  the  occurrences  will  be  reviewed  again  in 
their  presence.  He  is  about  entering  upon  a  new  field.  His  eyes 
have  been  opened;  but  as  yet,  in  the  council  of  the  apostles,  he 
stands  alone.  It  is  desirable  that  he  should  have  suitable  witnesses, 
who  should  at  once  be  able  to  bear  testimony  to  such  signal  inter- 
positions of  Providence  and  evidences  of  the  divine  will,  as  might  be 
witnessed,  as  well  as  serve  as  companions  and  counselors  to  him. 
Peter  alludes  to  their  presence  in  the  defense  of  his  proceedings  in 
the  apostolic  council  at  Jerusalem.  Acts  xi,  12. 

24.  And  Cornelius  waited  for  them}  He  seems  to  have  omitted  all 
unnecessary  duties,  and  to  have  given  himself  up  to  prayer  and  pre- 
paration for  this  interesting  meeting.     There  are  times  when  it  is 
proper  to  lay  our  ordinary  callings  aside,  and  to  devote  ourselves 
wholly  to  the  interests  of  the  soul.     His  kinsmen,  &c.]  A  good  ex- 
ample ;  he  wished  to  have  as  many  profited  as  possible. 

25.  Fell  down  at  his  feet,  and  rvorshiped  him]  Prostrated  his  body  to 
the  earth.     This  was  a  mark  of  profound   respect,  which,  in  the 
East,  is  paid  not  only  to  their  deities,  but  to  monarchs,  and  other 
personages  of  high  dignity.    Among  the  Romans,  however,  this  was 
only  rendered  to  their  gods.     As  a  worshiper  of  the  true  God,  Cor- 
nelius could  not  have  intended  to  pay  him  divine  worship.     He  pro- 
bably regarded  Peter,  from  the  fact  of  the  angel's  commanding  him 
to  send  for  him,  and  to  receive  his  instructions,  as  a  divine  messenger 
and  ambassador  from  God,  and  worthy  of  exalted  respect ;  and  the 
fact  that  the  same  deference  in  Palestine  was  paid  to  men  of  emi- 
nence, justified,  in  his  judgment,  the  profound  deference  which  he 
offered  to  Peter.    Probably  the  act  was  almost  involuntary:  and  we 
can  easily  imagine  his  feelings  by  placing  ourselves  in  his  circum- 
stances. 


NOTES  OX  THE  ACTS.  183 

26  But  Peter  took  him  up,  saying,  Stand  up :  I  myself  also 
am  a  man. 

27  And  as  he  talked  with  him,  he  went  in,  and  found  many 
that  were  come  together. 

28  And  he  said  unto  them,  Ye  know  how  that  it  is  an  unlaw- 
ful thing  for  a  man  that  is  a  Jew  to  keep  company,  or  come  unto 
one  of  another  nation ;  but  God  hath  showed  me  that  I  should 
not  call  any  man  common  or  unclean. 

26.  But  Peter  took  him  up,  saying,  &c.]  With  unaffected  humility, 
Peter  shrank  from  such  a  tribute  of  respect  to  himself,  whether 
offered  as  a  mark  of  exalted  regard,  or  whether  he  conceived  that 
the  Roman  centurion's  respect  partook  too  much  of  religious  adora- 
tion.   As  much  as  if  he  had  said,  "  I  am  not  a  supernatural  being, 
nor  even  the  angel ;  I  am  but  an  ordinary  man ;  I  am,  with  you,  a 
worshiper  of  the  great  God  alone ;  let  me  receive  no  respect  due  only  to 
himself:  stand  up,  and  let  us  converse  familiarly  together."   Dr.  Dick 
expresses  the  following,  among  other  highly  appropriate  sentiments, 
upon  this  passage: — "Advantages  they  [the  apostles]  undoubtedly 
enjoyed,  in  the  admiration  and  zealous  attachment  of  their  followers,  for 
personal  aggrandizement ;  but  they  never  yielded  to  the  solicitations 
of  ambition.     The  glory  of  their  Master,  and  the  salvation  of  souls, 
were  the  greaf  objects  which  they  steadily  pursued.    They  were  con- 
tent to  be  overlooked  and  forgotten ;  and  if  they  sometimes  magni- 
fied their  office,  their  sole  purpose  was  to  promote  the  ends  of  their 
ministry.    Instead  of  encouraging,  they  immediately  checked,  a  dis- 
position in  others  to  fix  upon  them  that  admiration  which  was  due 
Jesus  Christ,  from  whom  their  miraculous  powers,   and  all  their 
talents,  were  derived.     How  marked  is  the  difference  between  them 
and  their  pretended  successors  at  Rome,  who,  by  a  long  train  of 
artifice  and  hypocrisy,  rose  to  a  proud  domination  over  the  Christian 
world;    or   Mohammed,  whose   imposture  rewarded  him  with  an 
empire!     Their  disinterestedness  is  an  evidence  that   they  were 
sincerely  persuaded  of  the  truth  of  the  gospel,  and  the  gospel  must 
therefore  be  true ;  for  as  the  circumstances  in  which  they  are  placed 
rendered  it  impossible  that  they  should  themselves  have  been  deceived, 
so  it  is  manifest  that  they  could  have  no  intention  to  deceive  others." 

27.  He  went  in]  He  probably  met  him  at  the  door,  or  a  short  dis- 
tance from  it. 

28.  Unlawful  thing]  Contrary  to  the  ceremonial  and  traditionary 
law.    Keep  company,  or  come  unto  one  of  another  nation]  With  a  fo- 
reigner— one  not  a  Jew  either  by  birth  or  by  religion.    Through 
their  spiritual  pride,  and  abhorrence  of  the  Gentiles,  these  scruples 
concerning  associating  with  foreigners  had  arisen  to  a  great  height, 


184  NOTES  ON  THE  ACTS. 

29  Therefore  came  I  unto  you  without  gainsaying,  as  soon  as 
I  was  sent  for:  I  ask  therefore  for  what  intent  ye  have  sent 
for  me  ? 

SO  And  Cornelius  said,  Four  days  ago,  I  was  fasting  until  this 
hour ;  and  at  the  ninth  hour  I  prayed  in  my  house,  and  behold, 
a  man  stood  before  me  in  bright  clothing, 

31  And  said,  Cornelius,  thy  prayer  is  heard,  and  thine  alms 
are  had  in  remembrance  in  the  sight  of  God. 

32  Send  therefore  to  Joppa,  and  call  hither  Simon,  whose 

far  beyond  what  was  required  by  Moses  in  the  ceremonial  law.  They 
might  not  intermarry  with  the  heathen;  they  might  not  eat  with 
them,  nor  enter  into  their  houses,  nor  walk  with  them  in  the  street ; 
in  short,  although  they  might  talk  and  traffic  with  them,  after  the 
manner  of  those  who  have  no  personal  acquaintance,  they  might  do 
nothing  which  tended  to,  or  indicated  a  closer  and  more  enduring 
intimacy.  Hence,  the  Jews  became  obnoxious  to  the  heathen  for 
their  unsocial  character ;  their  practice,  however,  in  this  matter,  if 
not  then-  principle,  was,  as  St.  Peter  intimates,  well  known  to  the 
heathen  among  whom  they  lived  in  foreign  lands,  as  well  as  to 
those  who  were  their  masters  in  their  own  country.  God  hath  shouxd 
me]  By  the  vision  two  days  since.  Any  man  common  or  unclean]  That 
is,  these  distinctions  between  the  Jews  and  other  nations  were  ended. 
They  were  no  longer  to  be  kept  separate,  as  the  preservers  of  the 
divine  oracles,  but  the  Gentile  was  to  share  equally  with  them  the 
benefits  of  the  new  dispensation.  There  was  now  no  legal  or  cere- 
monial defilement  necessarily  attaching  to  a  Gentile,  making  him  an 
improper  associate. 

29.  Without  gainsaying]    Without  questioning   the  propriety,   or 
hesitating  in  the  performance  of  the  duty.     What  intent]  For  what 
purpose   or  reason.      The   servants   of  Cornelius  had  related   the 
principal   occurrences;   but  it  was  proper  to  seek   a  relation  and 
confirmation  of  them  from  the  master  of  the  house  before  offering 
any  instructions  in  reference  to  them. 

30.  Four  days  ago]  This  was  the  fourth  day  since  the  angel  ap- 
peared to  Cornelius.     His  servants  started  on  the  afternoon  of  the 
vision,  and  reached  Joppa  about  twelve ;  started  on  their  return  the 
next  day,  and  reached  Cesarea  the  succeeding  morning.    I  was  fast- 
ing until  this  hour]  That  is,  on  the  fourth  day  preceding  this  he  had 
fasted  until  the  hour  he  was  now  conversing  with  Peter.    At  the  ninth 
hour]  Three  o'clock,  P.  M.     Behold,  a  man,  &c.]  Called  an  angel  in 
verses.    The  angel  assumed  the  appearance  of  man.    In  bright  doth' 
ing]  Shining  white. 

31.  32.  (See  verses  4-6.) 


NOTES  ON  THE  ACTS.  185 

surname  is  Peter;  he  is  lodged  in  the  house  of  one  Simon,  a 
tanner,  by  the  sea-side :  who,  when  he  cometh,  shall  speak 
unto  thee. 

33  Immediately  therefore  I  sent  to  thee ;  and  thou  hast  well 
done  that  thou  art  come.    Now  therefore  are  we  all  here  present 
before  God,  to  hear  all  things  that  are  commanded  thee  of  God. 

34  Then  Peter  opened  his  mouth,  and  said,  Of  a  truth  I  per- 
teive  that  God  is  no  respecter  of  persons : 

35  But  in  every  nation,  he  that  feareth  him,  and  worketh 
righteousness,  is  accepted  with  him. 

33.  We  are  all  present  before  God]    That  is,  they  recognized  the 
pervading  presence  of  God,  and  had  assembled  in  his  name  and 
fear ;  and  were  prepared  with  solemnity  to  hear  and  obey  whatever 
his  messenger  said  as  from  the  Lord.     These  feelings  should  cha- 
racterize our  hearts  when  we  assemble  in  the  house  of  God  to  wor- 
ship and  hear  the  preaching  of  the  word. 

34.  Opened  his  mouth]  Began  to  speak.     Of  a  truth]  Truly.     I  per- 
ceive] I  see,  am  convinced,  by  the  evidence  that  I  now  have.     God  is 
no  respecter  of  persons]  He  is  not  one  who  is  partial  in  his  attentions, 
and  shows  his  favors  with   preference   to  rank,  dignity,  or  other 
grounds  of  external  superiority,  to  the  neglect  of  those  who  are  des- 
titute of  these  advantages.     He  had  formerly  supposed,  with   his 
nation,  that  God  loved  and  conferred  his  blessings  upon  the  Jew, 
because  he  was  a  Jew,  and  withheld  them  from  the  Gentile  because 
he  was   a  Gentile,  and  that  salvation  was  not  extended  to  him. 
Peter  had  now  learned  that  personal  and  national  peculiarities  neither 
recommended  to,  nor  excluded  a  person  from,  the  approbation  of 
God ;  that  the  barrier  between  Jews  and  Gentiles  had  been  broken 
down,  and  that  now  the  gospel  was  to  be  offered  to  all ;  and  every' 
nation  and  individual  have  the  opportunity  of  obtaining  and  retain- 
ing the  approval  of  God.     It  is  the  character  and  state  of  heart,  and 
not  the  nation  or  rank,  that  God  regards. 

35.  But  in  every  nation]  Whether  Jew  or  Gentile.  .  He  that  feareth 
him]    With  a  filial  regard — fears  to  break  his  commands.     It  is 
synonymous  in  the  Bible  with  true  piety — he  that  is  truly  pious. 
(Compare  Psa.  xv,  4;  cxi,  10;  Acts  ix,  31.)      Worketh  righteousness] 
Practicing  holiness.     Habitually  does  what  is  right  in  respect  to  God 
and  man.     The  principle  on  which  God  accepts  a  person  is,  his 
having  a  state  of  heart  conformed  to  the  divine  requisition,  irre- 
spectively of  the  circumstances  of  his  birth  and  civil  connections. 
This  principle   by  no   means  implies   that  the  kind   of  religious 
system  under  which  a  person  has  been  brought  up  is  a  matter  of  no 
consequence ;   for  observation,  as  well  as  the  nature  of  the  case, 


186  NOTES  ON  THE  ACTS. 

shows  that  the  false  religions  which  prevail  where  the  gospel  is  not 
known,  really  cherish  and  strengthen  the  wicked  propensities  of 
men,  and  make  them  more  unrighteous  and  unfit  for  God's  approval, 
and  that,  with  very  rare  exceptions,  it  is  only  those  who  enjoy  a 
religion  from  heaven,  as  revealed  in  the  Holy  Scriptures,  that  do 
fear  God  and  work  righteousness.  Should  the  case  exist,  however, 
of  a  person  in  a  heathen  land,  ignorant  of  the  gospel,  yet  becoming 
convinced  of  his  need  of  pardon,  and  turning  to  God  with  a  penitent 
heart,  sincerely  seeking  to  discover  and  to  do  his  will — such  a  person 
would  find  acceptance  with  God ;  and,  on  the  other  hand,  no  one  is 
accepted  merely  because  he  lives  in  a  land  enlightened  by  a  revela- 
tion from  heaven.  He  must  receive  the  religion  into  his  heart,  and, 
under  its  influence,  habitually  fear  God  and  live  righteously,  in  order 
to  be  accepted.  Upon  this  passage,  which  some  have  perverted  to  a 
most  unscriptural  meaning,  Dr.  Clarke  makes  the  following  re- 
marks : — "  Let  it  be  observed,  further,  that  no  man  can  be  accepted 
with  this  just  God  who  does  not  live  up  to  the  advantages  of  the  state  in 
which  Providence  has  placed  him.  Why  was  Cornelius  accepted  with 
God,  while  thousands  of  his  countrymen  were  passed  by  ?  Because 
he  did  not  receive  the  grace  of  God  in  vain ;  he  watched,  fasted,  prayed, 
and  gave  alias,  which  they  did  not.  Had  he  not  done  so,  would  he 
have  been  accepted  ?  Certainly  not ;  because  it  would  then  appear 
that  he  had  received  the  grace  of  God  in  vain.  Many  irreligious 
men,  in  order  to  get  rid  of  the  duties  and  obligations  of  Christianity, 
quote  this  verse  in  their  own  favor,  while  they  reject  all  the  gospel 
besides ;  and  roundly  assert,  as  they  think  on  the  authority  of  this 
text,  that  they  need  neither  believe  in  Jesus  Christ,  attend  to  his 
gospel,  nor  use  his  ordinances ;  for.  if  they  fear  God  and  work  right- 
eousness, they  shall  be  infallibly  accepted  with  him.  Let  such  know, 
that  if  they  had  been  born,  and  still  were  living,  in  a  land  where  the 
light  of  the  gospel  had  never  shone,  and  were  there  following  the 
glimmering  ray  of  celestial  light  which  God  had  granted,  they  might, 
with  some  show  of  reason,  speak  in  this  way ;  but  as  they  are  born 
and  live  under  the  gospel  of  Jesus  Christ,  God,  the  just  Judge,  will 
require  that  they  fear  him,  and  ivork  righteousness,  according  to  the 
light  afforded  by  that  very  gospel.  The  sincerity,  watching,  praying, 
fasting,  and  alms-giving  of  Cornelius,  will  not  be  sufficient  for  those 
who,  as  it  may  be  justly  said,  live  in  the  splendors  of  Christianity 
In  such  a  state,  God  will  require  that  a  man  love  him  with  all  his 
heart,  soul,  mind,  and  strength,  and  his  neighbor  as  himself.  And 
if  God  requires  all  this,  will  not  man  need  all  the  grace  that  has 
been  brought  to  light  by  the  revelation  of  Jesus  Christ,  to  enable 
him  to  do  it  1 


NOTES  ON  THE  ACTS.  187 

36  The  word  which  God  sent  unto  the  children  of  Israel, 
preaching  peace  by  Jesus  Christ :  (he  is  Lord  of  all :) 

3  7  That  word,  /  say,  ye  know,  which  was  published  through- 
out all  Judea,  and  began  from  Galilee,  after  the  baptism  which 
John  preached ; 

38  How  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost 

36.  The  ward  which  God  sent]  The  doctrine  of  Christ — the  gospel 
of  salvation,  which  was  first  sent  to  the  Jews.    Preaching  peace  by 
Jesus  Christ]  That  is,  a  gospel  of  peace.    Jesus  came  to  bring  peace 
on  the  earth,  and  good-will  among  men.     The  eifects  of  his  gospel 
are  peace  with  ourselves  and  the  world,  and  reconciliation  with  God. 
Justification  by  faith,  and  peace  with  God  through  our  Lord  Jesus 
Christ;  destroy  prejudices  and  unkindness  between  men  and  nations 
— as  between  Jews  and  Gentiles.    He  is  Lord  of  all]  Both  of  Jews 
and  Gentiles.    By  this  title,  the  exalted  dignity  of  the  Redeemer's 
character  is  expressed. 

37.  Ye  know]  The  labors,  miracles,  and  death  of  our  Lord  had 
not  transpired  in  a  corner ;  they  had  been  publicly  wrought,  and  the 
fame  of  them  had  spread  in  every  direction.    The  Jews  of  Cesarea 
had  often  seen  and  heard  him  when  attending  the  feast;  and  the 
city  being  in  the  province  of  Samaria,  some  knowledge  of  him  must 
have  been  received,  although  indefinite,  and  of  a  doubtful  character. 
The  preceding  verse,  and  the  first  clause  of  the  present,  have  given 
much  trouble  to  critical  commentators  to  determine  precisely  the 
grammatical  construction.     The  passage  has  been  thus  rendered  by 
Professor  Scholefield,  as  quoted  by  Bloomfield : — "  The  word  which 
he  sent  to  the  children  of  Israel,  preaching  peace  by  Jesus  Christ, 
(he  is  the  Lord  of  all,)  ye  know;  even  the  matter  which  took  place 
throughout  all  Judea,  beginning  from  Galilee,  after  the  baptism 
which  John  preached  concerning  Jesus  of  Nazareth,  how  God  anoint- 
ed him,"  &c.    Began  from  Galilee]  In  Nazareth  of  Galilee  our  Lord 
resided ;  and  here,  and  in  Capernaum,  and  the  neighboring  towns, 
commenced  preaching  his   gospel.     After  the  baptism   which  John 
preached]  John  was  the  promised  forerunner  of  Christ ;  he  preached 
repentance,  the  coming  of  the  Messiah,  and  the  necessity  of  a  holy 
life — baptizing    the    sincerely   penitent,    and    thus    preparing    the 
way  for  the   preaching  of  the  remission  of  sins   by  Jesus    Christ. 
Our  Lord  did  not  preach  until  after  his  baptism  by  John.  Matthew 
iii,  1,  2,  6,11. 

38.  How  God  anointed  Jesus,  &c.]  The  term  Messiah  signifies,  the 
anointed  one,  and  thus,  by  his  divine  anointing,  the  apostle  sets  forth 
his  Messiahship.     This  transpired  at  his  baptism.    As  those  who 
assumed  the  priestly  office,  and  the  Jewish  kings,  when  they  ascended 


188  NOTES  ON  THE  ACTS. 

and  with  power :  who  went  about  doing  good,  and  healing  all 
that  were  oppressed  of  the  devil ;  for  God  was  with  him. 

39  And  we  are  witnesses  of  all  things  which  he  did,  both  in 
the  land  of  the  Jews,  and  in  Jerusalem ;  whom  they  slew  and 
hanged  on  a  tree : 

40  Him  God  raised  up  the  third  day,  and  showed  him  openly; 

41  Not  to  all  the  people,  but  unto  witnesses  chosen  before  of 

the  throne,  were  anointed  with  holy  oil,  so  our  great  High  Priest, 
the  royal  son  of  David,  when  he  entered  upon  his  public  duties  as  a 
priest,  was  anointed,  not  with  the  consecrated  oil,  but  with  the  Holy 
Ghost.  Thus  it  was  foretold  of  the  Messiah  by  the  prophet  Isaiah : 
"  The  Spirit  of  the  Lord  God  is  upon  me ;  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  to  the  meek,"  &c. ;  and  this  pas- 
sage our  Lord  publicly  applied  to  himself.  Luke  iv,  18-21.  (See 
Luke  Hi.  21,  22.)  With  power]  The  Holy  Ghost  was  abundantly 
poured  out  upon  him.  In  John  iii,  34,  it  is  said,  "  God  giveth  not 
the  Spirit  by  measure  unto  him :"  he  was  endued  with  "  the  powerful 
influence  of  the  Holy  Spirit,"  conveying  power  to  work  miracles, 
heal  the  sick,  raise  the  dead,  &c.  Who  ivent  about  doing  good]  Beauti- 
ful and  sublime  is  this  short  epitome  of  the  life  of  Jesus  Christ,  and 
how  true  it  is  in  its  fullest  sense !  His  sole  business,  after  he  en- 
tered upon  the  duties  of  his  office,  was  incessantly,  and  in  all  places, 
to  do  good  to  the  souls  and  bodies  of  men.  He  did  not  wait  for 
opportunities  of  relieving  distress,  but  sought  them  out :  he  "  went  about." 
How  worthy  of  imitation  !  Oppressed  of  the  devil]  Demoniacs,  pos- 
sessed persons.  Particularly  mentioned,  as  considered  the  most 
dreaded,  and  most  incurable  affection,  and  therefore  the  healing  of 
such  the  most  evident  token  of  the  divine  power  of  the  Messiah. 
God  was  ivitfi  him]  None  but  the  power  of  God  could  have  accom- 
plished the  deeds  he  performed.  Nicodemus,  in  his  spiritual  blind- 
ness, was  forced  to  confess,  "  No  man  can  do  these  miracles  which 
thou  doest,  except  God  be  with  him."  John  iii,  2. 

39.  We]  The  apostles ;  for  this  they  were  appointed.  Luke 
xxiv,  48.  In  the  land  of  the  Jews]  In  the  provinces  especially  in- 
habited by  Jews — Judea,  Samaria,  Galilee.  Whom  they  slew,  and 
hanged  on  a  tree]  "  Whom  they  slew  by  hanging  on  a  gibbet." 
Verse  30. 

41.  Not  to  all  the  people,  but  unto  witnesses  chosen  before]  Appointed 
by  God — set  apart  by  the  Saviour.  The  question  why  Christ  did  not 
show  himself  indiscriminately  to  all  the  people,  and  thus  remove  every 
lingering  possibility  of  infidelity  about  his  resurrection,  has  been 
thus  answered: — 1.  Because  it  was  impossible  that  such  a  thing 
could  be  done  without  a  mob  or  tumult.  Let  it  only  be  announced, 


NOTES  ON  THE  ACTS.  189 

God,  even  to  us,  who  did  eat  and  drink  with  him  after  ne  rose 
from  the  dead. 

42  And  he  commanded  us  to  preach  unto  the  people,  and  to 
testify  that  it  is  he  which  was  ordained  of  God  to  be  the  Judge 
of  quick  and  dead. 

"  Here  is  the  man  who  was  dead  three  days,  and  who  is  risen  from 
the  dead ;"  what  confusion  must  have  been  the  consequence  of  such 
a  proclamation !  Some  would  say,  "  This  is  He ;"  others,  "  He  is 
like  him,"  and  so  on ;  and  the  valid  testimony  must  be  lost  in  the 
confusion  and  multitude.  2.  God  chose  such  witnesses,  whose  testi- 
mony should  be  unimpeachable ;  the  men  who  knew  him  best,  and 
who,  by  their  depositions  in  proof  of  the  fact,  should  evidently  risk 
their  lives ;  and,  3.  As  multitudes  are  never  called  to  witness  any 
fact,  but  a  few  selected  from  the  rest,  whose  knowledge  is  most  ac- 
curate, and  whose  veracity  is  unquestionable ;  therefore,  God  showed 
Christ  risen  from  the  dead  not  to  all  the  people,  but  to  witnesses 
chosen  by  himself;  and  they  were  such  as  perfectly  knew  him  before, 
and  who  all  ate  and  drank  with  him  after  his  resurrection,  and,  con- 
sequently, had  the  fullest  proof  and  conviction  of  the  truth  of  this 
fact.  Did  eat  and  drink  with  hini\  ( See  Luke  xxiv,  42,  43 ;  John 
xxi,  12,  13.)  This  is  stated  to  show  the  favorable  opportunities  that 
those  constituted  witnesses  enjoyed  of  perfectly  assuring  themselves 
of  the  fact  of  his  resurrection.  They  associated  familiarly  with  him 
as  before,  being  near  his'  person,  hearing  him  converse,  eating  and 
drinking  with  him.  after  he  had  left  the  tomb.  What  evidence  could 
be  more  satisfactory  ?  Can  we  doubt  the  testimony  of  Peter  1  What 
could  he  gain  by  falsehood  ?  What  did  he  not  suffer  in  confirma- 
tion of  his  integrity  1 

42.  And  he  commanded  us  to  preach  unto  the  people]  ( See  Matt,  xxviii, 
19,  20.)  It  may  be  that  the  apostle  now  began  to  see  and  feel  the 
full  force  of  the  Saviour's  commission,  to  "  teach  all  nations."  Or- 
dained of  God  to  be  the  Judge  of  quick  and  dead]  Constituted  of  God  to 
be  the  Judge  of  all  that  were  living,  and  all  the  dead ;  all  that  should 
be  living  at  the  last  day.  and  the  innumerable  dead.  Here  the  great 
and  solemn  fact  of  the  final  judgment,  and  the  assembling  of  all  the 
human  race,  before  the  Son  of  God,  to  be  judged  according  to  the 
deeds  done  in  the  body,  is  introduced  to  give  full  expression  to  the 
dignity  of  the  character  of  Christ,  and  to  awaken  conviction  in  the 
heart  of  the  hearers.  This  doctrine,  Peter,  and  all  ministers,  were 
commissioned  to  preach.  What  shall  be  the  condemnation  of  the 
minister  in  the  great  day  of  accounts  who  has  concealed  or  dis- 
guised this  portion  of  the  office  of  Christ,  (John  v,  22,  27,)  and 
failed  to  warn  his  people  of  the  "  wrath  to  come,"  and  to  prepare  to 


190  NOTES  ON  THE  ACTS. 

43  To  him  give  all  the  prophets  witness,  that  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of  sins. 

44  While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on 
all  them  which  heard  the  word. 

45  And  they  of  the  circumcision  which  believed,  were  astonish- 
ed, as  many  as  came  with  Peter,  because  that  on  the  Gentiles 
also  was  poured  out  the  gift  of  the  Holy  Ghost. 

meet  the  Son  of  God  when  he  shall  descend  in  the  clouds  of  heaven 
to  judge  the  world,  and  to  reward  men  according  to  their  doings 
here? 

43.  To  Mm  give  all  the  prophets  witness]  That  is,  the  writers  of  the 
Old   Testament    Scriptures    evidently   testify   of  Christ;    and   by 
symbols,  ceremonials,  and  direct  prophecies,  the  great  object  of  his 
coming  into  the  world  is  presented.    (See  Luke  xxiv,  27,  44.)    Tltat 
through  his  name]  Throughout  the  Old  Testament  the  doctrine  of 
salvation  through  faitli  in  Christ  is  not  taught  in  so  many  words,  but 
is  implied  on  almost  every  page.     Their  acceptance  with  God,  in 
Old  Testament  times,  turned  upon  their  faithful  attention  to  rites 
that  they  viewed  to  be  symbolical,  and  to  have  reference  to  a  future 
personage,  and  to  receive  and  rely  upon  the  promise  of  a  future  and 
glorious    Redeemer.     "  Their   religion,"   says    Barnes,   "  consisted 
mainly  in  believing  in  a  Messiah  to  come."      In  the  prosperity 
foretold  by  the  prophets,  the  spiritual  work  of  Christ  in  the  redemp- 
tion and  cleansing  of  their  souls,  is  often  clearly  manifest.     ( See  Isa. 
ix,  6;  Hi,  7;  liii,  5,  6;  lix,  20;  Jer.  xxxi,  34:  Dan.  ix,  24.)     Re- 
mission of  sins]  Implying  not  only  their  pardon,  but  power  over  the 
dominion  and  reign  of  sin. 

44.  The  Holy  Ghost  fell  on  all  them  which  heard  tlie  word]   That  is, 
the  miraculous  influences  of  the  Holy  Ghost  were  poured  out  upon 
them,  as  on  the  day  of  Pentecost.     Whether  it  was  accompanied 
with  visible  signs,  as  on  that  memorable  occasion,  is  not  stated ;  but 
it  is  probable,  as  Doddridge  supposes,  that  the  luminous  appearance 
of  flaming  tongues  accompanied  the  gift  of  the  Holy  Spirit,  taking 
away  all  ground  of  unbelief  in  the  reality  of  the  Spirit's  descent  upon 
the  uncircumcised. 

45.  They  of  the  circumcision  which  believed]    The  converted  Jews 
who  came  with  Peter  from  Joppa.     Because  that  on  the  Gentiles  also] 
They  were  astonished,  because  they  had  supposed  that  the  Gentiles 
could  only  receive  the  gospel  by  becoming  Jewish  proselytes :  but 
here  the  Holy  Ghost  anticipates  such  a  work,  and,  without  their  being 
circumcised,  endows  them  with  the  same  grace  that  the  Christian 
Jew  enjoyed.    Dr.  Clarke  says  that  it  was  a  maxim  with  them,  that 
the  Shechinah,  or  divine  influences,  could  not  be  revealed  to  anj 


NOTES  ON  THE  ACTS.  191 

46  For  they  heard  them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter, 

47  Can  any  man  forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost  as  well  as  we  ? 

person  who  dwelt  beyond  the  limits  of  the  promised  land.  It  was  a 
matter  of  great  amazement,  therefore,  to  witness  such  a  baptism  in 
this  Gentile  city. 

46.  Speak  with  tongues]  That  is,  in  languages  differing  from  their 
native  tongue,  as  on  the  day  of  Pentecost.  Acts  ii,  4,  7,  8.     These 
extraordinary  signs  of  the  descent  of  the  Holy  Ghost  were  given  to 
prevent  hypocrisy  and  false  profession,  on  the  part  of  the  early  mem- 
bers of  the  church,  and  to  produce  on  the  minds  of  the  unconverted 
a  solemn  conviction  of  the  divine  origin  and  power  of  the  gospel  of 
Christ.     (See   Acts   ii,  4,  7,   8.)      And  magnify   God]    Glorifying, 
praising  him  for  the  wonderful  grace  he  had  shown  them  in  thus 
sending  them  the  gospel,  with  the  power  and  demonstration  of 
the  Spirit. 

47.  Can  any  man  forbid  water,  &c.]  Upon  this  miraculous  baptism 
of  the  Holy  Ghost,  significant  of  their  sincere  belief  in  Jesus  and 
their  acceptance  with  God,  Peter  suggested  their  immediately  re- 
ceiving the  initiatory  rite  into  the  Christian  church.     Can  any  man, 
after  what  has  transpired,  question  the  right  of  these  Gentile  con- 
verts to  water  baptism  ?    As  thus  God  has  evidently  prepared  them 
himself,  and  set  his  seal  upon  them,  who  shall  dare  make  objection, 
though  they  be  uncircumcised,  to  their  entrance  into  his  church? 
Which  have  received  the  Holy  Ghost]  There  was  a  difference  in  their 
conversion  from  any  that  had  preceded  it.    Heretofore,  the  extraor- 
dinary influences  of  the  Holy  Spirit  had  followed  baptism  by  water, 
and  usually  upon  the  laying  on  of  hands  by  the  apostles  or  disciples^ 
Acts  ii,  38;  viii,  15-17;  but  in  this  case,  without  having  received 
this  ordinance,  or  the  imposition  of  the  apostle's  hands,  the  divine 
baptism  is  bestowed.     The  reason  for  this  is  found  in  the  peculiarity 
of  the  circumstances.     These  were  the  first  Gentile  conversions,  the 
first  instances  in  which  the  gospel  was  presented  to  them ;  the  most 
satisfactory  evidence  of  the  sincerity  of  their  faith,  and  the  soundness 
of  their  conversion,  was  necessary  to  remove  any  lingering  doubts 
in  the  mind  of  Peter  and  those  that  were  with  him,  and  especially  to 
satisfy  the  apostles  and  disciples  at  Jerusalem,  who  had  not  been 
favored  with  the  miraculous  vision  that  Peter  enjoyed.     It  was 
necessary,  too,  that  they  should  be  convinced  of  the  propriety  of 
their  being  baptized  and  admitted  into  the  church,  as  well  as  to  be 
assured  of  their  conversion.     This  was  all  accomplished  by  the 


192  NOTES  ON  THE  ACTS. 

48  And  he  commanded  them  to  be  baptized  in  the  name  of 
the  Lord.  Then  prayed  they  him  to  tarry  certain  days. 

descent  of  the  Spirit.  Without  prayer,  or  intervention  on  the  part 
of  Peter j  the  Spirit  publicly  and  significantly  indicated  their  accept- 
ance with  God,  and  set  upon  them  the  distinguishing  seal  of  dis- 
cipleship.  There  could  be  no  doubt  now  of  their  genuine  conversion ; 
and,  as  they  had  received  the  divine  badge  of  church  membership, 
there  could  be  no  propriety  in  withholding  the  lesser  ordinance  of 
baptism,  or  in  refusing  formally  to  receive  them  into  the  church, 
whom  God  had  already  signally  owned  as  his  children. 

Mr.  Ripley  (a  Baptist)  makes  the  following  appropriate  remarks 
upon  this  verse : — "  Though  this  instance  of  the  Spirit's  being  granted 
before  baptism  is  the  only  one  on  record  in  the  Scriptures,  and  was, 
therefore,  a  departure  from  the  ordinary  manner  in  which  God  be- 
stowed his  special  favors ;  yet  it  is  a  clear  proof  that  the  external 
ordinance  of  baptism  is  not  a  necessary  preliminary  to  the  reception 
of  God's  special  favor,  or  to  the  manifestation  of  his  pardoning  love. 
Cornelius  was  evidently  in  favor  with  God  before  he  had  been  made 
fully  acquainted  with  the  gospel — though  he  had  not  in  his  own 
mind  a  satisfactory  view  of  this — and  after  having  been  instructed 
in  its  leading  facts  by  the  apostle,  the  miraculous  influences  of  the 
Holy  Spirit,  which  were  then  the  outward  manifestations  of  the 
divine  acceptance,  were  before  his  baptism  freely  shed  upon  him. 
While,  then,  we  conscientiously  observe  our  Lord's  command  to  be 
baptized,  as  well  as  to  believe  in  him,  let  us  not  place  reliance  on  an 
external  rite,  as  securing  for  us  the  divine  favor ;  but  regard  the 
external  rite  as  the  divinely  appointed  token  of  our  believing  in 
Christ."  It  may  be  well,  also,  to  remark  to  those  who  overlook  the 
significance  and  importance  of  this  office,  that  although  these  per- 
sons had  actually  become  members  of  the  spiritual  church  of  Christ — 
though  they  were  pardoned,  filled  with  the  Holy  Ghost,  and  en- 
dowed with  the  miraculous  gift  of  tongues,  still  they  were  required 
by  the  apostle  to  receive  baptism  by  water,  in  order  to  become  mem- 
bers of  the  Christian  church.  "  So  we  find  that  Jesus  Christ  had  his 
water  baptism  as  well  as  John ;  and  that  even  He  who  gave  the  bap- 
tism of  the  Holy  Ghost  required  the  administration  of  water  baptism 
also.  Therefore,  the  baptism  of  the  Spirit  did  not  supersede  the  baptism 
by  water ;  nor  indeed  can  it ;  as  baptism,  as  well  as  the  supper  of  our 
Lord,  were  intended  not  only  to  be  means  of  grace,  but  standing, 
irrefragible  proofs  of  the  truth  of  Christianity." — CLAKKE. 

48.  And  lie  commanded}  It  appears  that  the  apostles  themselves  rare- 
ly baptized,  but  gave  this  office  to  some  of  the  disciples.  ( See  John 


NOTES  ON  THE  ACTS.  193 

iv,  2 ;  1  Cor.  i,  14.)  It  may  be  in  this  case,  to  avoid  caviling,  to 
commit,  and  to  obtain  the  co-operation  of  these  Jewish  brethren  in 
the  new  work  of  discipling  the  Gentiles,  and  to  prevent  any  spiritual 
pride  in  the  hearts  of  those  who  had  been  baptized  by  an  apostle,  in 
(Contradistinction  to  others  who  had  been  baptized  by  evangelists  or 
disciples.  In  the  name  of  the  Lord]  In  the  faith  of  the  gospel,  in  the 
belief  of  the  Messiah  and  redemption  of  our  Lord  Jesus  Christ,  ac- 
knowledging him  to  be  their  Lord  and  Master.  Then  prayed  they 
him]  They  were  newly  converted,  and,  like  babes,  they  "  desired  the 
sincere  milk  of  the  word."  They  wished  to  be  further  instructed  in 
the  doctrines  of  the  gospel  and  the  duties  of  Christians.  Young 
converts,  too,  feel  a  strong  affection  for  the  servants  of  God  who  are 
instrumental  in  their  conversion,  and  are  greatly  pained  when,  in  the 
providence  of  God,  they  must  necessarily  be  separated  from  them. 


CHAPTER  XL 

1.  Peter  accused  of  going  to  the  Gentiles,  makes  his  defense  in  the  council  at 
Jerusalem.  18.  Peter's  address  is  favorably  received.  19.  The  gospel  spreads 
into  Phenice,  Cyprus,  and  Antioch,  and  Barnabas  is  sent  to  confirm  them. 
26.  The  disciples  first  called  Christians  here.  27.  Relief  sent  to  the  brethren 
in  Judea  in  time  of  famine. 

AND  the  apostles  and  brethren  that  were  in  Judea,  heard  that 
the  .Gentiles  had  also  received  the  word  of  God. 
2  And  when  Peter  was  come  up  to  Jerusalem,  they  that  were 
of  the  circumcision  contended  with  him, 

1.  And  the  apostles  and  brethren  that  were,  in  Judea]  The  disciples 
who  were  in  Jerusalem,  and  in  the  different  parts  of  Judea.    Heard 
that  the  Gentiles  had  also  received  the  word  of  God]  Before  Peter's  re- 
turn, the  tidings  of  this  extraordinary  circumstance  reached  the  ears 
of  the  Judean  Christians.    They  had  not  yet  discovered  the  intention 
of  God  toward  the  Gentiles,  but  esteemed  them  still  unclean,  and 
beyond  the  offers  of  salvation,  until  they  became  proselytes.     They 
were,  therefore,  greatly  shocked  to  find  that  Peter  had  visited  fa- 
miliarly in  a  Gentile  family,  preached  Christ  to  them,  and  admitted 
them  to  the  rite  of  baptism,  significant  of  their  reception  into  the 
church  of  God. 

2.  They  tliat  were  of  the  circumcision  contended  with  him]  That  is,  the 
Jewish  Christians,  who  had  been  circumcised,  and  still  held  as  bind- 
ing the  ceremonial  law  of  Moses,  entered  into  controversy,  expostu- 
lated with  Peter.    This  shows,  evidently,  that  the  primitive  chnrca 

13 


194  NOTES  ON  THE  ACTS. 

3  Saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst 
eat  with  them. 

4  But  Peter  rehearsed  the  matter  from  the  beginning,  and  ex- 
pounded it  by  order  unto  them,  saying, 

5  I  was  in  the  city  of  Joppa  praying  :  and  in  a  trance  I  saw  a 
vision,  A  certain  vessel  descending,  as  it  had  been  a  great  sheet, 
let  down  from  heaven  by  four  corners  ;  and  it  came  even  to  me : 

6  Upon  the  which  when  I  had  fastened  mine  eyes,  I  con- 
sidered,  and  saw  four-footed  beasts  of  the   earth,  and  wild 
beasts,  and  creeping  tilings,  and  fowls  of  the  air. 

7  And  I  heard  a  voice  saying  unto  me,  Arise,  Peter;  slay, 
and  eat. 

8  But  I  said,  Not  so,  Lord :  for  nothing  common  or  unclean 
hath  at  any  time  entered  into  my  mouth. 

9  But  the  voice  answered  me  again  from  heaven,  What  God 
hath  cleansed,  that  call  not  thou  common. 

10  And  this  was  done  three  times :  and  all  were  drawn  up 
again  into  heaven. 

11  And  behold,  immediately  there  were  three  men  already 
come  unto  the  house  where  I  was,  sent  from  Cesarea  unto  me. 

12  And  the  Spirit  bade  me  go  with  them,  nothing  doubting. 
Moreover,  these  six  brethren  accompanied  me,  and  we  entered 
into  the  man's  house : 

accorded  no  superiority  to  St.  Peter,  neither  considered  him  in  any 
manner  as  being  the  infallible  head  of  the  church,  whose  decisions 
must  be  positively  obeyed.  Far  different  was  his  authority  from 
that  of  him  who  styles  himself  the  successor  of  St.  Peter,  and  is  so 
esteemed  by  the  Roman  Catholics. 

3.  Thou  wentest  in  to  men  uncircumcised]   (See  preceding  chapter, 
verses  10-28.) 

4.  Peter  rehearsed]    Related,  went  over  the  facts,  stating  all  the 
remarkable  incidents,  providences,  and  divine  intimations,  that  had 
occurred.    From  the  beginning]  From  the  vision  which  he  saw,  which 
had  produced  the  first  impression  upon  his  mind  of  the  will  of  God 
to  the  Gentiles.    And  expounded  it  by  order]  That  is,  explaining  the 
different  facts  in  their  connection  with  each  other,  and  exhibiting 
them  in  the  order  in  which  they  occurred.     From   this  peculiar 
mildness  and  cheerfulness  in  explanation,  a  most  profitable  lesson 
may  be  learned  as  to  the  proper  way  of  treating  religious  contro- 
versy.    A  short  period  spent  in  mutual  explanations,  in  the  re- 
hearsal of  providential  facts  and  personal  experience,  would  often 
become  a  happy  substitute  for  months  and  years  of  unprofitable  con- 
flicts and  bickerings. 

5-11.  (See  Acts  ix,  33.) 

12.  These  six  brethren  of  Cesarea  had  come  up  with  him  to  Jern- 


NOTES  ON  THE  ACTS.  195 

13  And  he  showed  us  how  he  had  seen  an  angel  in  his  house, 
which  stood  and  said  unto  him,  Send  men  to  Joppa,  and  call 
for  Simon,  whose  surname  is  Peter ; 

14  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  house 
shall  be  saved. 

15  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them,  as 
on  us  at  the  beginning. 

16  Then  remembered  I  the  word  of  the  Lord,  how  that  he 
said,  John  indeed  baptized  with  water;  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost. 

1 7  Forasmuch  then  as  God  gave  them  the  like  gift  as  Tie  did 
unto  us,  who  believed  on  the  Lord  Jesus  Christ,  what  was  I, 
that  I  could  withstand  God  ? 


salera,  probably  by  the  request  of  Peter,  who  anticipated,  if  he  had 
not  already  heard,  the  reports  of  the  affair  that  had  been  received  by 
the  disciples  there. 

14.  Whereby  thou  and  all  thy  house  shall  be  saved]  This  is  implied, 
not  directly  stated,  in  the  language  recorded  in  the  tenth  chapter,  as 
the  words  of  the  angel,  "  He  shall  tell  thee  what  thou  oughtest  to 
do ;''  that  is,  He  shall  point  out  the  way  of  salvation  by  faith  in  Jesus 
Christ ;  teach  thee  how  thou  shalt  still  further  obtain  the  favor  of  the 
God  whom  thou  worshipest,  and  how  thyself  and  thy  whole  house- 
hold may  secure  everlasting  salvation. 

15.  And  as  I  began  to  speak]  While  I  was  speaking;  before  I  had 
finished ;  not  long  after  I  began.     The  descent  of  the  Holy  Spirit 
was  sudden  and  unexpected  to  Peter  himself.     He  had  but  just 
opened  the  subject  of  Christ's  messiahship,  his  death  and  resurrec- 
tion, and  the  object  of  his  coming,  which  the  believing  and  penitent 
hearts  present  at  once  received  as  truth,  and  relied  upon  it,  when  the 
Holy  Spirit  cut  short  the  work,  and  sealed  them  visibly  as  the  dis- 
ciples of  Christ.     As  on  us  at  the  beginning]  As  the  Holy  Spirit  fell 
on  the  apostles  and  disciples  at  its  first  miraculous  outpouring  on  the 
day  of  Pentecost,  accompanied  by  a  visible  symbol  of  its  presence. 

16.  Then  remembered  I,  &c.]   This  promise  they  had  called  to  mind 
before,  when  the  church  was  small,  soon  after  the  resurrection  of  our 
Lord,  (Acts  i,  5,)  and  it  had  been  fulfilled.    Peter  had  discovered 
that  it  had  a  wider  meaning,  and  recognized  the  presence  and  ful- 
filled promise  of  his  Master,  wherever  the  baptism  of  the  Holy  Ghost 
was  poured  out. 

17.  What  was  /,  that  I  could  withstand  God?]  If  God,  who  esta- 
blished the  ceremonial  law,  and  who  prepared  and  sent  into  the 
world  the  gospel  of  salvation,  abrogated  his  own  law,  took  away  the 
uncleanness  from  the  Gentile  world,  and  commanded  that  the  gospel 


196  NOTES  ON  THE  ACTS. 

18  When  they  heard  these  things,  they  held  their  peace,  and 
glorified  God,  saying,  Then  hath  God  also  to  the  Gentiles 
granted  repentance  unto  life. 

19  Now  they  which  were  scattered  abroad  upon  the  persecu- 
tion that  arose  about  Stephen,  traveled  as  far  as  Phenice,  and 

should  be  preached  to  them  also,  who  am  I,  what  is  my  authority, 
that  I  should  resist  the  will  of  God,  and  refuse  to  receive  those  whom 
he  has  before  received  ? 

18.  They  held  their  peace]  The  facts  were  so  convincing,  the  divine 
attestation  so  unmistakable,  that  they  could  not  find  any  argument  to 
oppose  the  explanation  of  the  apostle.     And  glorified  God,  saying,  &c.] 
Convinced  by  the  testimony  of  Peter  that  the  grace  of  God  was  evi- 
dently extended  to  the  Gentile  also,  their  opposition  was  now  turned 
into  joy,  and  they  magnified  or  praised  God  for  his  great  grace  be 
stowed  upon  the  Gentile,  as  well  as  upon  the  Jew.    Repentance  unto 
life]  The  grace  of  repentance,  which,  when  accompanied  with  faith, 
secures  a  present  spiritual  and  an  eternal  life.     The  word  means,  a 
change  of  mind,  and,  consequently,  of  life,  and  may  refer  to  the  change 
in  their  religious  views,  from  idolatry  to  the  worship  of  the  true 
God,  or  a  change  from  their  contempt  for  the  Messiah  to  a  love 
for  him. 

19.  Now  they  which  were  scattered  abroad]   A  new  subject  is  now 
introduced.     The  first  part  of  the  book  of  Acts  is  taken  up  prin- 
cipally with  the  preaching  of  the  gospel  among  the  Jews ;  but  now 
the  field  is  greatly  enlarged,  and  the  wonderful  operations  of  divine 
grace,  in  connection  with  the  faithful  labors  of  the  early  Christians, 
are  here  related.     Scattered  abroad]  In  Acts  viii,  1,  we  are  informed 
that,  in  the  persecution  that  arose  immediately  upon  the  death  of 
Stephen,  in  which  Saul  was  a  noted  actor,  the  church  in  Jerusalem 
was  scattered  in  every  direction,  some  remaining  in  Judea  and  the 
adjoining  provinces,  but  many  removing  beyond  the  Jewish  terri- 
tory, into  foreign  lands.     Phenice]  By  this,  the  country  of  Phoenicia 
is  supposed  to  be  meant,  a  province  of  Syria,  north  of  Galilee,  and 
bordering  upon  the  Mediterranean,  in  which  were  the  noted  cities  of 
Tyre  and  Sidon ;  but  the  editor  of  the  Pictorial  Bible  remarks  : — 
"  This  was  so  near — being,  as  it  were,  a  part  of  Palestine  when  under 
the  same  government — that  we  are  more  inclined  to  agree  with  Dr. 
"Wells,  and  a  few  others,  who  think  that  the  seaport  of  this  name,  in 
the  Island  of  Crete,  is  denoted."     Cyprus]    A  large  island  in  the 
Mediterranean,  off  the  coast  of  Asia  Minor,  north-west  of  Palestine, 
formerly  noted  for  its  exceeding  fertility  and  the  luxury  of  its  in- 
habitants.   It  was  the  residence,  and  probably  the  native  city,  of  the 


NOTES  ON  THE  ACTS.  1.7 

Cyprus,  and  Antiocli,  preaching  the  wor-d  to  none  but  unto  the 
Jews  only. 

apostle  Barnabas.  It  enjoyed  the  labors  of  both  Paul  and  Barnabas 
in  preaching  the  gospel ;  two  of  the  cities,  Salamis  and  Paphos,  are 
mentioned  in  the  Acts,  (xiii,  5,  6.)  Many  Jews  settled  upon  this 
island,  and  had  synagogues  in  its  cities.  Antioch]  There  were  two 
cities  of  the  same  name  both  referred  to  in  this  book;  one  was 
situated  in  Pisidia,  a  small  province  of  Asia  Minor,  of  which  it  was 
the  capital,  Acts  xiii,  14;  the  other  was  the  capital  of  Syria.  The 
latter,  which  is  referred  to  in  this  passage,  was  a  very  large  and 
celebrated  city  of  antiquity.  It  was  situated  on  the  River  Orontes, 
and  was  built  some  three  hundred  years  before  Christ.  It  was  the 
third  great  city  in  the  Roman  provinces,  only  inferior  in  size  and 
opulence  to  Alexandria  and  Seleucia,  and  not  inferior  to  these  in 
luxury,  effeminacy,  and  licentiousness.  It  was  well  known  among, 
and  largely  populated  by,  the  Jews  on  account  of  the  civil  and  reli- 
gious freedom  they  were  permitted  by  Seleucus,  its  founder,  to  enjoy 
therein.  Probably  the  early  Christians  were  permitted  to  enjoy  the 
same  license  to  worship  without  disturbance  on  the  part  of  the  civil 
authorities,  and  on  this  account  a  large  number  collected  here. 
Antioch  was  the  birthplace  of  St.  Luke.  St.  Paul  and  Barnabas 
remained  in  this  city  preaching  the  gospel  successfully  for  a  con- 
siderable time.  St.  Ignatius,  the  friend  and  disciple  of  St.  John  the 
apostle,  and  a  martyr  for  the  Christian  faith,  resided  here,  and  was, 
if  not  the  first,  one  of  the  first  of  its  bishops ;  and  here,  at  the  end  of 
the  fourth  century,  flourished  and  preached  St.  John  Chrysostom, 
also  its  bishop.  This  city  continued  for  years  to  be  the  see  of  the 
chief  patriarch  of  Asia.  It  has  suffered  more  severely  than  any 
other  city  from  fire,  famine,  war,  earthquakes,  -and  a  continual 
change  of  masters.  In  524  and  526  it  was  almost  entirely  ruined 
by  successive  shocks  of  earthquake ;  and  in  540,  and  again  in  574,  it 
was  captured  by  Chosroes,  the  Persian.  In  638  it  fell  into  the  hands 
of  the  Saracens,  and  remained  in  their  possession  till  966,  when  it 
was  recovered  by  the  Greek  emperor ;  but  it  was  in  970  again  taken 
by  the  Saracens,  and  remained  in  their  possession  till  1098,  when,  at 
the  expense  of  immense  bloodshed,  it  was  captured  by  Godfrey  .of 
Bouillon,  at  the  head  of  the  Crusaders,  who  established  there  a 
principality,  which  long  survived  their  kingdom  of  Jerusalem.  In 
1268  it  was  wrested  from  them  by  Bibans,  the  Mamaluke  sultan  of 
Egypt,  when  forty  thousand  Christians  were  put  to  death,  and  twice 
that  number  made  captives.  Since  that  period  it  has  remained  in 
the  hands  of  the  Mohammedans,  though  frequently  changing  masters 


198  NOTES  ON  THE  ACTS. 

20  And  some  of  them  were  men  of  Cyprus  and  Gyrene,  which, 
when  they  were  come  to  Antioch,  spake  unto  the  Grecians, 
preaching  the  Lord  Jesus. 

among  them,  and  has  now  nothing  left  but  its  ruins  to  bear  witness 
to  its  ancient  prosperity.  Preaching  the  word  to  none  but  unto  the  Jews 
only]  These  Christian  Jews  who  were  so  early  scattered  had  not  yet 
been  enlightened  as  to  the  full  object  of  the  gospel,  but  supposed,  as 
did  all  the  apostles  until  the  vision  of  Peter,  that  the  gospel,  like  the 
Mosaic  economy,  was  limited  solely  to  the  Jews,  and,  therefore,  they 
felt  no  liberty  to  offer  it  to  the  Gentiles. 

20.  Cyrene]  This  was  the  principal  city  of  the  province  of  Libya, 
in  Africa,  a  part  of  what  is  now  the  kingdom  of  Barca ;  the  province 
is  sometimes  called  Cyrenaica,  and  by  Luke  is  called  Libya  about 
Cyrene.  Acts  ii,  10.  This  city  was  inhabited  by  many  Jews.  It 
was  a  Greek  colony,  and  the  Greek  language  was  generally  spoken 
here.  These  men  of  Cyprus  and  Cyrene  were  present  at  the  Pente- 
cost, and  were  there  converted.  In  the  persecution,  they  left  Jeru- 
salem, and,  coming  to  the  city  of  Antioch,  abode  there  awhile, 
preaching  the  gospel.  Spake  unto  the  Grecians,  preaching  the  Lord 
Jesus]  There  is  not  a  little  controversy  among  commentators  as  to 
who  were  intended  by  the  term  here  translated  Grecians.  In  all  but 
two  manuscripts  in  the  original,  the  word  is  Hellenistas,  which  always 
refers,  in  the  New  Testament,  to  those  Jews  who,  residing  in  foreign 
cities,  spoke  the  Greek  language.  The  meaning  of  the  text.  then, 
would  be,  that  these  converted  Grecian  Jews  from  Cyprus  and 
Cyrene  addressed  the  Hellenistic  or  Grecian  Jews  in  Antioch,  and 
preached  to  them  the  gospel.  For  this  rendering,  Bloomfield  very 
strenuously  contends,  showing,  as  he  thinks  conclusively,  that  this  is 
the  true  version,  and  that  none  but  this  can  make  the  text  consistent 
with  other  assertions  in  the  sacred  book.  We  are  told,  in  the  pre- 
ceding verse,  that  the  word  was  preached  unto  the  Jews  only ;  and  by 
him  it  is  supposed  that  the  present  preaching  of  the  Cyrenians  and 
Cyprians  was  immediately  after  the  martyrdom  of  Stephen,  and 
before  the  vision  of  Peter  showed  the  propriety  of  preaching  to  the 
Gentiles  as  well  as  to  the  Jews.  On  the  other  hand,  the  majority 
of  commentators  receive  the  reading  of  the  two  manuscripts,  Hel- 
lenes— Greeks,  referring  to  the  Gentile  Grecians  who  inhabited  An- 
tioch. They  suppose  these  men  preached  to  Gentiles  as  well  as 
Jews ;  and  they  reconcile  this  with  the  statement  of  the  preceding 
verse,  by  supposing  that  some  time  may  have  elapsed  between  the 
time  when  this  was  stated  and  the  occurrences  contained  in  this 
verse,  and  that  their  preaching  to  the  Grecians  probably  transpired 


NOTES  ON  THE  ACTS.  199 

21  And  the  hand  of  the  Lord  was  with  them :  and  a  great 
number  believed,  and  turned  unto  the  Lord. 

2.2  Then  tidings  of  these  things  came  unto  the  ears  of  the 
church  which  was  in  Jerusalem :  and  they  sent  forth  Barnabas, 
that  he  should  go  as  far  as  Antioch. 

23  Who,  when  he  came,  and  had  seen  the  grace  of  God,  was 
glad,  and  exhorted  them  all,  that  with  purpose  of  heart  they 
would  cleave  unto  the  Lord. 

after  they  had  heard  the  account  of  the  vision  of  St.  Peter ;  for,  they 
reason,  these  persons  may  not  have  been  those  who  fled  immediately 
upon  the  death  of  Stephen,  or  they  may  not  have  at  once  gone  to 
Antioch,  or,  if  there,  may  not  have  addressed  the  Grecians  until  after 
Peter's  visit  to  Cesarea. 

21.  By  the  hand  of  the  Lord,  is  meant  in  Scripture  any  display  of 
his  power.  Psa.  Ixxx,  17.     The  blessing  of  the  Lord  was  upon  their 
labors,  and  his  strength  confirmed  their  weakness,  and  secured  the 
success  that  attended  their  labors ;  so  that  a  great  number  believed 
Jesus  to  be  the  Messiah,  and  turned  unto  him  with  full  purpose  of 
heart ;  became  his  disciples,  and  kept  his  commandments. 

22.  Came  unto  the  ears]  When  they  heard.     They  sent  forth  Barna- 
bas] This  seems  to  have  been  the  practice  of  the  church  in  Jeru- 
salem, where,  at  first,  the  apostles  principally  tarried,  and  where  were 
congregated  many  of  the  first  disciples.     When  they  heard  of  a  re- 
vival in  any  of  the  provinces  around,  they  would  collectively  (for 
there  was  no  one  supreme  head  or  director)  commission  one  or  more 
of  their  number  to  go  to  such  a  place  to  carry  succor,  and  assist  in 
spreading  still  more  widely  the  knowledge  of  Christ  in  that  vicinity. 
Thus  Peter  and  John  were  sent  down  to  Samaria  when  a  good  work 
had  commenced  under  the  labors  of  Philip,  Acts  viii,  14;  and  now 
Barnabas,  a  converted  Grecian  Jew,  is  sent  down  to  confirm  and 
assist  in  carrying  on  the  work  among  the  Grecians  of  Antioch. 

23.  Had  seen  the  grace  of  God]  "  The  favor  and  kindness  of  God  " 
in  its  effects — the  admission  of  the  Gentiles  to  the  benefits  of  the 
gospel.     That  with  purpose  of  heart  they  roould  deave  unto  the  Lord] 
With  determination  of  heart,  with  a  fixed  and  settled  purpose  of 
mind,  they  should  remain  with  the  Lord,  hold  fast  the  good  profession 
they  had  made.     As  they  had  received  the  Lord,  so  they  were  to 
walk  in  him.    Dr.  Clarke  remarks  upon  this  passage :— "  To  be  a 
Christian,  is  to  be  united  to  Christ,  to  be  of  one  spirit  with  him ;  to 
continue  to  be  a  Christian  is  to  continue  in  that  union.    It  is  absurd 
to  talk  of  being  children  of  God,  and  of  absolute,  final  perseverance, 
when  the  soul  has  lost  its  spiritual  union.    There  is  no  perseverance 
but  in  cleaving  to  the  Lord:  he  who  in  his  works  denies  him,  does  not 


200  NOTES  ON  THE  ACTS. 

24  For  he  was  a  good  man,  and  full  of  the  Holy  Ghost,  and 
of  faith :  and  much  people  was  added  unto  the  Lord. 

25  Then  departed  Barnabas  to  Tarsus,  for  to  seek  Saul : 

26  And  when  he  had  found  him,  he  brought  him  unto  Antioch. 
And  it  came  to  pass,  that  a  whole  year  they  assembled  them- 

cleave  to  him.  Such  a  one  is  not  of  God ;  if  he  ever  had  the  salva- 
tion of  God,  he  has  lost  it ;  he  is  fallen  from  grace ;  nor  is  there  a 
word  in  the  book  of  God,  fairly  and  honestly  understood,  that  says 
such  a  person  shall  absolutely  and  unavoidably  arise  from  his  fall." 

24.  For  he  was  a  good  man}    This  short,  but  comprehensive  and 
most  enviable  description  of  this  pious  minister,  may  have  been  in- 
troduced here  to  show  the  secret  of  his  success.    It  was  not  because 
he  was  a  great,  learned,  or  eloquent  man,  that  he  secured  the  addition 
of  so  many  converts  to  the  church,  but  because  he  was  good— full  of 
the  Holy  Ghost,  and  of  faith.     The  appellation  good  expresses  a  com- 
bination of  such  amiable  graces  as  integrity,  pious  simplicity,  amia- 
bility, and  gentleness.    Full  of  the  Holy  Ghost]  Richly  endowed  with 
divine  influences,  giving  him  wisdom  and  power,  and  securing  the  suc- 
cess of  his  word.     Faith]  In  God,  in  the  gospel,  in  the  instrumen- 
talities established  for  its  progress,  and  in  its  sure  success.    What  an 
eminent  model  for  ministers  and  Christians  who  would  be  successful 
in  doing  good !     Was  added  unto  the  Lord]  Were  converted,  became 
disciples  of  Christ,  and  were,  therefore,  united  to  him  by  faith. 

25.  Then  departed  Barnabas\  The  work  increasing  upon  his  hands, 
he  bethought  himself  of  Saul,  whom,  to  avoid  persecution,  the  dis- 
ciples had  sent  away  to  his  native  city.  Acts  ix,  30.     Barnabas  had 
become  acquainted  with  him  among  the  first,  and  formed  for  him  a 
strong  and  sincere  attachment.  Acts  ix,  27.     He  had  discovered  his 
eminent  qualifications  as  a  preacher  and  defender  of  the  gospel ;  and 
he  being  now  in  the  vicinity,  Barnabas  hastened  to  obtain  his  aid. 
Tarsus]  The  chief  city  of  Cilicia,  bordering  upon  Syria,  and  not  very 
far  distant  from  Antioch.  Acts  ix,  11. 

26.  A  whole  year]    Because  it  was  a  large  and  important  city. 
While  they  made  rapid  tours  from  town  to  town,  through  the  dif- 
ferent provinces,  the  apostles  were  accustomed  to  tarry  longer  in  the 
important  cities,  as  several  remained  principally  in  Jerusalem.    Paul 
remained  three  years  in  Ephesus,  (Acts  xx,  31.)  and  a  year  and  a 
half  in  Corinth,  (Acts  xviii,  11,)  because  in  such  places  they  had 
access  to  a  large  number,  and  these  cities  were  centres  of  influence ; 
strangers  passing  and  repassing,  drawn  to  such  places  by  business, 
would  receive  the  truths  they  heard,  and  carry  them  to  the  most  distant 
countries.     They  were  itinerants  in  the  fullest  sense  of  the  word, 


NOTES  ON  THE  ACTS.  201 

selves  with  the  church,  and  taught  much  people.  And  the  dis- 
ciples were  called  Christians  first  in  Antioch. 

27  And  in  these  days  came  prophets  from  Jerusalem  unto 
Antioch. 

28  And  there  stood  up  one  of  them  named  Agabus,  and  signi- 

inoving  continually,  and  in  every  direction,  to  give  the  word  as  wide 
a  circle  as  their  sanctified  efforts  could  secure.  Assembled  tlwnselves 
with  the  church]  Came  together  for  divine  worship,  the  apostles  lead- 
ing the  exercises.  And  the  disciples  were  called  Christians  first  in  An- 
tioch] By  whom  this  name  was  given  to  them,  whether  as  a  term 
of  reproach,  or  simply  to  designate  them  as  a  religious  sect,  we  can- 
not now  tell.  Commentators  hold  different  and  contradictory  opi- 
nions. Some  suppose  Saul  and  Barnabas  gave  them  this  name; 
others,  that  it  was  bestowed  by  divine  appointment ;  others,  by  Jews ; 
and  still  others,  by  the  Gentiles  of  Antioch.  The  latter  seems  to  be 
the  most  probable  opinion.  If  they  had  themselves  assumed  the 
name,  or  it  had  been  of  divine  appointment,  we  should  find  the  word 
oftener  used  in  the  remainder  of  this  book  and  in  the  epistles :  they 
speak  of  each  other  as  disciples,  brethren,  &c.  The  Jews  would  not 
be  likely  to  apply  a  name  of  the  same  meaning  to  them  as  to  their 
Messiah,  for  this  would  be  calling  them  the  followers  of  Messiah,  and 
thus  tacitly  allow  that  Jesus  was  the  Messiah.  They  would  rather 
apply  the  demeaning  epithets  Galileans  or  Nazarenes.  Probably  the 
Gentile  inhabitants  of  Antioch  originated  the  use  of  the  term.  They 
had  been  accustomed  to  call  the  follower  of  a  distinguished  teacher 
in  religion  or  science  by  the  title  of  the  founder  or  teacher.  Thus 
the  Platonists  and  Pythagorians  derived  their  appellations  from  Plato 
arid  Pythagoras.  To  distinguish  the  new  sect,  they  called  them,  from 
the  name  of  their  founder,  Christians.  Blessed  name !  It  probably  was 
not  intended  to  be  a  term  of  reproach,  but  of  designation ;  although, 
as  being  the  name  of  a  reproachefl  people,  it  came  to  be  despised. 
It  is  the  most  honorable  appellation,  when  it  can  be  sincerely  applied, 
in  the  world — no  title  can  be  compared  with  it.  It  will  live  and 
outlive  every  earthly  name  and  honor,  and  be  resplendent  with 
divine  beauty  when  the  kingdoms  of  this  world  are  no  more. 

27.  And  in  these  days]  While  Barnabas  and  Saul  were  in  Antioeh. 
Came  prophets]  The  term  .prophets  has  a  variety  of  significations  in 
the  New  Testament ;  most  generally  it  means  preachers  of  the  gos- 
pel, teachers,  or  exhorters,  persons  unordained  who  have  a  talent  to 
instruct ;  but  here  it  undoubtedly  means  persons  endowed  with  the 
miraculous  gifts  of  the  Holy  Ghost,  and  who  were  granted  a  foresight 
of  future  events. 

28.  Agabus]  This  person  is  mentioned  but  once  again  in  the  sacred 


202  NOTES  ON  THE  ACTS. 

fied  by  the  Spirit,  that  there  should  be  great  dearth  throughout 
all  the  world:  which  came  to  pass  in  the  days  of  Claudius 
Caesar. 

29  Then  the  disciples,  every  man  according  to  his  ability,  de- 
termined to  send  relief  unto  the  brethren  which  dwelt  in  Judea. 


record,  (Acts  xxi,  10,  11,)  where  he  foretells  what  will  soon  befall 
Paul.  And  signified  by  the  Spirit]  Announced,  declared,  under  the 
influence  of  the  divine  Spirit.  Tliat  tJiere  slioidd  be  great  dearth]  A 
great  famine.  Throughout  all  the  world]  The  word  translated  world 
is  often  used  in  a  common  and  popular  sense  to  distinguish  the 
yeneralness  of  any  event,  or  to  distinguish  the  whole  of  a  province 
from  any  portion.  (See  Luke  xi,  1.)  Thus  it  sometimes  refers  to 
the  whole  Roman  empire ;  at  other  times  it  refers  to  all  Palestine, 
but  here,  evidently,  to  the  country  of  the  Jews,  for  the  disciples  in 
Antioch  take  measures  to  relieve  the  wants  of  their  Judean  brethren, 
as  if  the  famine  would  not  extend  to  themselves,  or  the  weight  of  it 
fall  upon  the  land  of  Judea.  Which  came  to  pass  in  the  days  of  Clau- 
dius Ccesar]  He  was  a  Roman  emperor,  the  fifth  that  had  ruled  the 
empire.  He  commenced  his  reign  in  the  year  of  our  Lord  41,  and  it 
closed  in  54.  History  still  preserves  the  record  of  four  distinct 
famines  which  afflicted  different  portions  of  the  Roman  empire  during 
his  reign.  The  second,  which  occurred  in  the  fourth  year  of  his  reign, 
and  which  was  more  particularly  felt  in  Judea  than  in  the  other  pro- 
vinces, was  probably  the  one  foretold  by  Agabus,  five  or  six  years 
before.  Of  this  famine,  Josephus,  the  Jewish  historian,  makes  men- 
tion. He  describes  it  as  "  a  very  great  famine,  in  which  many  died 
for  want  of  food — that  Helena,  queen  of  Adiabene,  who  had  embraced 
the  Jewish  religion,  sent  some  of  her  servants  to  Alexandria  to  buy 
a  great  quantity  of  corn ;  and  others  of  them  to  Cyprus  to  buy  a 
cargo  of  dried  figs,  which  she  distributed  to  those  who  were  in 
want." 

29.  Every  man  according  to  his  ability]  Charity  and  brotherly  kind- 
ness are  the  first  promptings  of  a  converted  heart :  thus,  when  the 
Spirit  was  poured  out  on  the  day  of  Pentecost,  the  result  was,  the 
rich  divided  with  the  poor,  and  the  wants  of  all  were  relieved.  Acts 
iv,  34.  The  Christians  in  Jerusalem,  that  city  not  being  a  commercial 
city,  or  place  of  extensive  business,  or  even  surrounded  by  a  fertile 
country,  would  be  likely  to  be  poor  in  their  temporal  circumstances, 
and  could  not  endure,  without  great  suffering,  a  famine ;  while  Anti- 
och was  a  city  of  great  wealth  and  business.  These  Christians  were 
most  of  them  Gentiles,  who  owed  a  debt  of  gratitude  to  the  Jews  for 
their  spiritual  labors,  while  the  Jewish  Christians  would  be  mo\  ed 


NOTES  ON  THE  ACTS.  203 

80  Which  also  they  did,  and  sent  it  to  the  elders  by  the  hands 
of  Barnabas  and  Saul. 


by  strong  natural,  as  well  as  fraternal  motives,  to  contribute  to  the 
relief  of  their  wants.  The  gifts  were  noble ;  they  were  in  proportion 
to  their  wealth ;  each  just  as  much  as  he  was  able.  Did  each  Christian 
in  the  church  of  Christ  thus  graduate  his  amount  of  charity,  none  of 
the  institutions  that  a  divine  Providence  has  called  out  and  established 
for  blessing  the  world  would  languish;  but  the  missionary,  Bible, 
tract,  sabbath-school  societies — all  would  nourish  and  extend  their 
influences,  until  the  whole  earth  should  be  covered  with  the  know- 
ledge and  glory  of  the  Saviour.  How  much  suffering  is  there  in  the 
world  that  might  easily  be  relieved  if  all  who  have  the  ability  were 
willing  to  use  it ! 

30.  And  sent  it  to  the  elders]  This  may  refer  simply  to  the  officers 
of  the  church,  who  would  hand  it  to  the  appointed  deacons  for  dis- 
tribution. Dr.  Clarke  says : — "  These  probably  mean  those  who  first 
believed  on  Christ  crucified,  either  of  the  seventy  disciples  mentioned 
Luke,  chap,  x,  or  the  one  hundred  and  twenty  mentioned  chap,  i,  15,  or 
the  seven  deacons,  chap,  vi,  5."  It  certainly  is  most  probable  that 
the  latter  attended  to  the  distribution.  It  may  be  that  the  apostles, 
being  now  liable  to  leave  Jerusalem,  or  most  of  them  having  left, 
they  ordained  elders  or  presbyters  to  administer  the  ordinances  in  the 
church,  and  to  take  charge  of  its  discipline  and  temporalities. 


CHAPTER  XII. 

1.  Herod  persecutes  the  church,  kills  James,  and  imprisons  Peter,  who  is  de- 
livered by  an  angel  in  answer  to  the  prayers  of  the  church.  20.  Herod  visits 
Cesarea,  and,  in  the  pride  of  his  heart,  receives  divine  honors,  and  is  struck  by 
an  angel  with  a  miserable  disease.  21.  The  word  of  God  prospereth  after 
his  death. 

TVTOW,  about  that  time,  Herod  the  king  stretched  forth  his 
i-'    hands  to  vex  certain  of  the  church. 

1.  Now  about  that  time]  About  the  time  of  the  famine,  or  when 
Barnabas  and  Saul  were  in  Antioch,  about  eleven  years  from  the 
time  of  our  Lord's  crucifixion,  about  44  of  the  Christian  era.  Herod 
the  king]  His  proper  name  was  Agrippa ;  but  when  he  became  king, 
he  took  the  name  of  Herod,  which  seems  to  have  been  considered  in 
the  Herodian  family  as  a  sort  of  title  of  sovereign  distinction — like 
Caesar  to  the  Roman  emperors;  the  one  originated  by  Herod  the 
Great,  the  other  by  Julius  Casar.  The  father  of  the  present  Herod 


204  NOTES  ON  THE  ACTS. 

was  Aristobulus,  a  son  of  Herod  the  Great  by  the  Jewish  Mariamne, 
his  favorite  wife,  whom,  in  a  fit  of  jealousy,  he  caused  to  he  put  to 
death,  and  Aristobulus  also  suffered  the  same  fate,  together  with  his 
own  brother  Alexander ;  upon  which,  it  was  said,  the  Roman  em- 
peror remarked,  ';  It  were  better  to  be  Herod's  hog  than  his  son." 
The  noted  Herodias  was  one  of  the  sisters  of  Agrippa,  who  became 
the  wife  of  Herod  Philip,  and  afterward  of  his  brother  Antipas, 
tetrarch  of  Galilee.  Agrippa  was  born  three  years  before  the  birth 
of  Christ,  and  was  two  years  old  when  his  father  was  put  to  death. 
His  grandfather,  who  had  murdered  his  father,  sent  him  to  Rome  to 
be  brought  up  and  educated  with  the  children  of  the  emperor.  He 
obtained  the  good-will  of  the  emperor  Tiberias  and  his  wife  as  he 
grew  up :  but  having  become  attached  to  Caius  Caligula,  the  grand- 
son of  Antonia,  the  wife  of  Tiberias,  he  once,  while  with  him,  was 
overheard  to  wish  that  the  emperor  Tiberias  might  soon  die,  in  order 
that  Caius  might  receive  the  empire.  For  this  he  was  arrested :  but 
just  at  this  time  Tiberias  died,  and  Caius  Caligula  ascended  the  throne. 
Of  course  Agrippa  was  immediately  released,  and  raised  to  high 
office  and  favor.  His  patron  immediately  presented  him  with  a 
royal  diadem,  and  constituted  him  king  of  Gaulonitis,  Batanea,  Tra- 
chonitis,  and  the  tetrarchy  of  Lysanias ;  he  also  bestowed  upon  him  a 
chain  of  gold  equal  in  weight  to  the  iron  one  by  which  he  had  been 
fastened  to  the  soldier  who  held  him  in  custody.  He  soon  after 
received  Galilee,  his  uncle  Antipas  being  deposed  from  his  govern- 
ment through  the  intrigues  and  ambition  of  his  wife  Herodias,  whom 
he  had  wantonly  taken  from  his  brother  Philip.  Upon  the  death  of 
Caligula,  and  the  ascension  of  Claudius,  Agrippa,  having  taken  a 
large  share  in  the  elevation  of  the  latter  to  the  throne,  was  presented,  in 
return  for  his  efforts,  with  the  government  of  Samaria.  Judea,  Aila  of 
Lysanias,  and  a  part  of  Libanus.  Thus  the  entire  kingdom  of  Herod 
the  Great,  which  had  been  divided  among  three  of  his  sons,  Antipas, 
Archelaus,  and  Philip,  had  come  again  entire  into  the  hands  of  his 
grandson  Agrippa.  Having  Jewish  blood  in  his  veins,  and  having 
been  educated  in  the  religion  of  Moses,  he  is  represented  by  Josephus 
as  having  been  so  zealous  for  the  law  as  to  permit  scarcely  a  day  to 
pass  without  a  sacrifice.  Being  also  descended,  on  the  mother's  side, 
from  the  greatly  beloved  Asmonean,  or  Maccabean  princes,  he  was 
much  esteemed  by  the  Jews,  and  ruled  for  three  years  in  a  style  of 
great  magnificence,  much  to  their  satisfaction.  Prompted  by  his 
own  bigotry,  and  incited  by  the  malignant  priests  and  rulers  that 
frequented  his  court,  he  would  be  likely  to  recommence  the  persecu- 
tions against  the  followers  of  Jesus,  which,  since  the  death  of  Saul, 
and  during  the  civil  convulsions  in  Palestine,  had  in  a  measure  sub- 


NOTES  ON  THE  ACTS.  205 

2  And  he  killed  James,  the  brother  of  John,  with  the  sword. 

8  And  because  he  saw  it  pleased  the  Jews,  he  proceeded  fur- 
sided.  Stretched  forth  his  hands]  A  figurative  expression,  signifying 
that  he  took  in  hand,  or  set  about,  this  persecution.  To  vex  certain 
of  the  church]  To  injure,  to  persecute  some  of  the  more  noted  of  the 
little  company  in  Jerusalem. 

2.  And  lie,  killed  James — with  the  sword\  As  a  king,  Herod  had  the 
power  of  life  and  death  in  his  hands.     "  Under  the  rule  of  a  native 
prince,  we  cease  to  read  of  crucifixions,  and  find  such  forms  of  capital 
punishment  as  the  Jews  were  accustomed  to  employ.     Slaying  with 
the  sword  was  accounted  the  most  ignominious  of  the  four  forms  of 
capital  punishment  which  were  in  use  among  them." — Pic.  Bible. 
The  brother  of  John}  James  is  thus  styled  to  distinguish  him  from 
another  James,  the  son  of  Cleophas,  called  also  Alpheus,  who  is 
styled  the  brother  of  our  Lord,  because  his  mother  was  the  sister  of 
Mary,  the  mother  of  Jesus.   Matt,  x,  3;  Mark  iii,  18;  Luke  vi,  15; 
John  xix,  25 ;  Acts  i,  13.     The  latter  James  is  styled  the  Less — the 
former,  which  is  the  one  referred  to  here,  was  called  the  Greater,  and 
was  the  son  of  Zebedee.    James  the  Less  was  put  to  death  by  Ana- 
nias the  high  priest,  in  the  reign  of  Nero.     The  mother  of  James  the 
Greater  and  John  had  sought  of  the  Saviour  that  they  might  sit,  the 
one  on  his  right  hand,  and  the  other  on  his  left,  in  his  expected 
kingdom.  Matt,  xx,  23.     Our  Lord  then  prophesied  of  them :  "  Ye 
shall  indeed  drink  of  my  cup,  and  be  baptized  with  the  baptism  that 
I  am  baptized  with."     This  prediction  was  now  fulfilled  in  the  case 
of  James,  one  of  these  sons.     Thus  was  the  number  of  the  apostles 
diminished  again ;  but  we  hear  of  no  successors  being  chosen.    "  The 
apostles  never  had  any  successors:  God  has  continued  their  doctrine, 
but  not  their  order" — CLARKE. 

3.  And  because  he  saw  it  pleased  the  Jews}  Both  the  rulers  and  the 
people.     He  was  prompted,  in  part,  by  his  own  sympathy  with  the 
Jewish  religion ;  but  the  great  moving  principle  was.  not  so  much  a 
conscientious  regard  for  the  law,  as  to  secure  popular  applause.    Al- 
though of  Jewish  descent,  still,  as  deriving  his  government  from  the 
Roman  power,  it  would  be  likely  to  be  offensive  to  the  Jews.    It  was 
a  prime  object  with  him,  therefore,  to  secure  the  favor  of  the  nation ; 
and  in  no  way,  at  this  time,  could  it  have  been  better  obtained  than 
by  persecuting  the  hated  sect  of  Christians.     He  found  his  course 
succeeded,  in  the  gratification  produced  by  the  death  of  James ;  and, 
like  his  grandfather,  without  the  least  compunction  at  the  idea  of 
shedding  blood,  when  his  own  purposes  could  be  furthered  by  it,  he 
took  measures  to  continue  the  work  of  death.    He  proceeded  further 


206  NOTES  ON  THE  ACTS. 

ther  to  take  Peter  also.  Then  were  the  days  of  unleavened 
bread. 

4  And  when  he  had  apprehended  him,  he  put  him  in  prison, 
and  delivered  him  to  four  quaternions  of  soldiers  to  keep  him ; 
intending  after  Easter  to  bring  him  forth  to  the  people. 

tc  take  Peter  also]  His  object  was  to  secure  the  prominent  leaders, 
hoping,  by  their  removal,  to  disconcert  the  church,  and  throw  them 
into  confusion,  like  sheep  without  a  shepherd,  not  knowing  that  they 
had  one  greater  than  Peter  or  James  for  a  guide  and  defender,  against 
whom  no  human  arts  could  avail.  Then  were  the  days  of  unleavened 
bread]  Just  at  this  period,  when  Peter  was  arrested,  the  passover  was 
being  celebrated ;  during  the  seven  days  of  the  continuance  of  which 
the  Jews  were  required  to  have  no  leaven  in  their  houses,  Exod.  xii, 
15-18;  on  which  account  it  was  called  the  feast  of  unleavened  bread. 
It  came  on  in  the  Jewish  month  corresponding  to  our  April,  from 
the  fifteenth  to  the  twenty-first  day  of  the  month.  It  was  instituted 
to  commemorate  the  passing  of  the  angel  of  death  over  the  dwell- 
ings of  the  Jews,  while  the  first-born  of  the  Egyptians  were  cut  off. 
Exod.  xii,  12,  13.  29,  30.  They  ate  unleavened  bread  in  memory  of 
their  hasty  departure  from  Egypt  not  giving  them  time  to  prepare 
bread. 

4.  He  put  him  in  prison]  To  retain  him  until  after  the  days  of  the 
feast  had  transpired,  and  then  to  put  him  to  death ;  for  though  he 
had  no  scruple  about  shedding  innocent  blood,  still  he  affects  to  be 
unwilling  to  break  the  solemnity  of  the  passover  with  a  public  exe- 
cution. Four  quaternions  of  soldiers  to  keep  him]  A  quaternion  was  a 
company  of  four ;  there  were,  then,  sixteen  soldiers,  divided  into  four 
bands,  four  soldiers  each  to  keep  watch  at  a  time,  each  company 
serving  as  a  guard  for  three  hours,  and  then  being  succeeded  by 
another.  Of  the  company  on  guard,  two  watched  at  the  door  of  the 
prison,  and  two  were  in  the  prison  with  Peter.  Intending  after  Easter] 
After  the  passover,  for  this  is  the  exact  meaning  of  the  words,  the 
present  translation  being,  in  the  language  of  Dr.  Clarke,  "  most  un- 
happy, not  to  say  absurd."  The  term  Easter  is  used  to  denote  a 
festival,  observed  by  the  English  Episcopal  Church,  in  memory  of 
our  Saviour's  resurrection.  As  this  festival  transpired  on  the  same 
month  of  the  Jewish  passover,  some  of  the  early  translators,  who 
were  members  of  the  English  Church,  in  order  to  signify  the  season 
of  the  year  in  which  the  passover  was  celebrated,  used  this  term. 
Easter,  therefore,  had  no  reference  to  the  Jewish  passover,  and  was 
not  celebrated  by  early  Christians,  neither  did  it  transpire  exactly  at 
the  date  of  the  passover.  Indeed,  the  Christians  seem  to  have  in- 


NOTES  ON  THE  ACTS.  207 

5  Peter  therefore  was  kept  in  prison :  but  prayer  was  made 
without  ceasing  of  the  church  unto  God  for  him. 

6  And  when  Herod  would  have  brought  him  forth,  the  same 
night  Peter  was  sleeping  between  two  soldiers,  bound  with  two 
chains ;  and  the  keepers  before  the  door  kept  the  prison. 


tentionally  avoided  conformity  with  the  Jews  in  this  matter.  The  Jew- 
ish passover  was  always  held  on  the  fourteenth  day  of  the  first  vernal 
full  moon,  but  the  Easter  of  the  Christians  not  until  the  next  sabbath 
after  this  full  moon ;  and  should  the  fourteenth  day  of  the  first  vernal 
full  moon  happen  to  fall  upon  a  sabbath,  then  the  festival  of  Easter 
is  deferred  till  the  sabbath  following.  "  The  term,"  says  Dr.  Clarke, 
"  is  derived  from  the  old  Anglo-Saxon  service  books ;  it  was  first 
the  name  of  a  pagan  festival  that  was  celebrated  in  April,  and  after- 
ward came  to  be  applied  to  the  Christian  festival,  celebrated  nearly 
at  the  same  time,  in  honor  of  the  resurrection.  In  these  service 
books,  and  in  some  of  the  very  ancient  English  versions  of  the  Gos- 
pels, this  word  is  used  to  translate  the  term  passover.  Tyndal  and 
Coverdale,  following  this  custom,  introduced  the  term  into  their 
edition  of  the  Bible ;  and  it  has  very  improperly  been  permitted  to 
remain  in  this  place  in  all  the  successive  English  versions  and 
editions."  To  bring  him  forth  to  the  people]  Undoubtedly  for  a  public 
mock  trial  before  the  Sanhedrim,  such  as  our  Lord  passed  through, 
and  for  execution  in  the  sight  of  all  the  people. 

5.  But  prayer  was  made  without  ceasing,  &c.]  In  every  calamity  that 
seemed  to  threaten  the  church,  the  early  Christians  betook  themselves 
to  prayer.     The  life  of  one  of  the  most  zealous  of  the  apostles  is  now 
at  stake ;  already  James  had  fallen ;  Peter  had  been  like  a  strong 
tower  to  the  church  in  Jerusalem.     He  had  made  their  public  de- 
fenses before  the  Sanhedrim ;  and  most  successfully  and  powerfully 
proved  Christ  to  be  the  Messiah  in  the  heart  of  the  city,  and  within 
the  walls  of  the  temple.     His  loss  must  be  severely  felt.     They  do 
not  apply  to  the  king  or  to  the  Jewish  rulers  for  his .  rescue,  for  this 
would  be  hopeless ;  but  they  immediately  supplicate  a  higher  power, 
who  is  able  to  disappoint  the  malicious  and  murderous  purposes  of 
the  mightiest  earthly  potentates — and  their  prayer  is  heard.     The 
fervent,  effectual  prayer  of  the  righteous  availeth  much.     The  term 
translated  without  ceasing,  signifies  also,  "  intense,  fervent." 

6.  When  Herod  ivould  have  brought  him  forth]  When  the  feast  of 
unleavened  bread  had  passed,  and  Herod  was  intending  the  next 
day  to  bring  him  forth  for  trial.     Between  two  soldiers,  bound  with  two 
chains]  This  was  the  Roman  custom,  excepting  that  additional  and 
unnecessary  severity  was  used  in  Peter's  case;  ordinarily,  when 


208  NOTES  ON  THE  ACTS. 

7  And  behold,  the  angel  of  the  Lord  came  upon  him,  and  a 
light  shined  in  the  prison ;  and  he  smote  Peter  on  the  side,  and 
raised  him  up,  saying,  Arise  up  quickly.     And  his  chains  fell 
off  from  his  hands. 

8  And  the  angel  said  unto  him,  Gird  thyself,  and  bind  on  thy 
sandals  :  and  so  he  did.     And  he  saith  unto  him,  Cast  thy  gar- 
ment about  thee,  and  follow  me. 

prisoners  were  thus  carefully  guarded,  they  were  secured  with  a 
single  chain,  one  end  of  which  was  attached  to  the  right  hand  of  the 
prisoner,  and  the  other  to  the  left  hand  of  the  person  who  guarded 
him.  In  the  present  instance,  the  left  hand  of  Peter  was  also 
attached  hy  a  chain  to  the  right  hand  of  another  soldier,  Peter 
being  thus  placed  between  them.  Was  sleeping}  Although  on  the 
eve  of  a  hopeless  trial  and  a  painful  execution,  and  chained  in  a 
most  uncomfortable  situation.  Such  was  the  peace  of  his  heart,  his 
confidence  in  God,  and  the  sustaining  power  of  the  Holy  Ghost,  that 
he  drops  into  his  usual  slumber.  What  an  astonishing  power  over 
death,  and  the  natural  shrinking  from  physical  pain,  does  the  gospel 
of  Christ  afford  !  The  church  were  praying  in  agony ;  but  the  sub- 
ject of  their  prayers  was  soundly  sleeping,  unconscious  of  fear,  not 
less  sweetly  than  Herod  in  his  palace.  The  keepers  before  the  door] 
The  other  two  soldiers,  who  guarded  the  prison  gate. 

7.  And  behold,  the  angel  of  the  Lord  came  upon  him]  ( See  Acts  v,  19.) 
Without  doubt,  a  supernatural  being — one  of  those  ministering  spirits 
sent  forth  to  minister  unto  the  heirs  of  salvation,  who,  in  performing 
their  mission,  assume  often  a  visible  and  human  appearance.     Came 
upon  him]  Stood  near  him,  appeared  before  him.     And  a  light  shined 
in  the  prison]  As  light,  or  a  luminous  cloud,  usually  attended  the 
presence  of  these  heavenly  visitants  when  they  manifested  themselves 
on  the  earth.  Luke  xi,  9 ;  xxiv,  4.     This  shining  light  would  assure 
Peter,  upon  waking  from  his  sleep,  of  the  character  of  the  person 
thus  unexpectedly  present  with  him.    He  smote  Peter  on  the  side]  Not 
severely,  but  with  sufficient  force  to  awaken  him.    And  his  chains  fell 
off"]  Signifying  the  ease  and  quickness  with  which  the  divine  power 
can  overcome  every  obstacle.     They  were  not  wrenched   off,  but 
slipped  from  his  hand  as  if  broken  or  unlocked,  without  disturbing 
the  guard,  who  had  been  thrown  into  a  deep  sleep,  or  who  were 
overpowered  by  the  presence  of  the  angel.     With  God  nothing  is 
impossible. 

8.  Gird  thyself,  and  bind  on  thy  sandals]  Peter  might  have  started 
up  in  haste,  astonished  by  the  singular  occurrence.     The  angel,  by 
this  command,  assures  him  of  perfect  security;  that  there  was  no 
necessity  of  undue  haste.    He  is  to  make  all  the  necessary  firepara- 


NOTES  ON  THE  ACTS.  209 

9  And  he  went  out,  and  followed  him,  and  wist  not  that  it 
was  true  which  was  done  by  the  angel ;  but  thought  he  saw  a 
vision. 

10  When  they  were  past  the  first  and  the  second  ward,  they 
came  unto  the  iron  gate  that  leadeth  unto  the  city;   which 
opened  to  them  of  his  own  accord:  and  they  went  out,  and 
passed  on   through   one   street ;    and  forthwith  the  angel  de- 
parted from  him. 

1 1  And  when  Peter  was  come  to  himself,  he  said,  Now  I  know 
of  a  surety,  that  the  Lord  hath  sent  his  angel,  and  hath  delivered 
me  out  of  the  hand  of  Herod,  and  from  all  the  expectation  of 
the  people  of  the  Jews. 

tion.  He  had,  for  comfort,  thrown  off  the  flowing  robes  that  the 
orientals  wear,  and  which  arc  fastened  to  the  body  by  a  girdle,  or  it 
might  have  been  his  only  bed.  This  the  angel  commands  him  to 
put  on,  as  it  would  be  needed  when  he  left  the  prison.  The  sandals 
were  wood  or  leather,  covering  the  sole  of  the  foot,  and  bound  round 
with  a  strap.  The  mantle,  or  outside  garment,  was  a  large,  square 
piece  of  cloth,  thrown  loosely  over  the  shoulders. 

9.  Wist  not  that  it  was  true,  &c.]  He  knew  not ;  so  suddenly  had  it 
all  transpired,  that  it  still  seemed  almost  a  dream.     Thought  he  saw  a 
vision]  That  is,  thought  he  might  be  in  a  trance  or  dream,  and  that 
these  events  seemed  to  him  to  occur,  but  did  not  in  reality. 

10.  When  they  were  past  ilue  first  and  the  second  ward]  The  word 
translated  ward,  also  means  guard ;  they  passed  the  two  guards,  con- 
sisting of  two  each :  the  inner,  to  whom  Peter  was  bound ;  and  the 
outer,  standing  before  the  gate.     The  iron  gate — which  opened  to  them 
of  his  own  accord]  The  outer  gate — a  massive,  iron-fastened  door, 
also  probably  guarded.     This,  without,  a  human  hand,  opened  spon- 
taneously as  they  approached,  giving  a  most  convincing  evidence  of 
miraculous  energy.     That  leadeth  unto  the  city]  Jerusalem  was  sur- 
rounded by  three  walls,  and  this  prison  is  supposed  to  have  been  in 
one  of  the  towers  of  the  innermost  walls ;  and  the  iron  gate  is  sup- 
posed to  have  been  the  entrance  to  this  tower.    And  forthwith  the 
am/el  departed  from  him]    When  no  longer  miraculous  agency  was 
necessary,  it  immediately  ceased ;  now  Peter  could  find  security  by 
human  means. 

11.  And  when  Peter  was  come  to  himself]  Until  this  moment  he  had 
seemed  to  himself  more  asleep  than  awake ;  and  he  stood,  as  the 
angel  left,  in  silent  amazement  at  what  had  occurred.     Being  now 
left  alone,  in  the  open  air,  he  recovers  his  self-possession,  and  attri- 
butes his  wonderful  deliverance,  with  a  grateful  heart,  to  the  true 
source.     Of  a  surety]  Truly.    All  the  expectation— of  the  Jews]  They 

14 


210  NOTES  ON  THE  ACTS. 

12  And  when  he  had  considered  the  thing,  he  came  to  the 
house  of  Mary  the  mother  of  John,  whose  surname  was  Mark ; 
where  many  were  gathered  together,  praying. 

13  And  as  Peter  knocked  at  the  door  of  the  gate,  a  damsel 
came  to  hearken,  named  Rhoda. 

14  And  when  she  knew  Peter's  voice,  she  opened  not  the  gate 
for  gladness,  but  ran  in,  and  told  how  Peter  stood  before  the 

'gate. 

fully  expected,  as  well  as  earnestly  desired,  to  witness  the  execution 
of  this  noted  and  courageous  apostle  of  our  Lord,  with  something  of 
the  same  appetite  with  which  they  cried  out  for  the  blood  of  his 
Master. 

12.  When  he  had  considered  the  thing]  When  he  had  reflected  upon 
what  was  the  best  course  for  him  to  pursue  under  the  circumstances. 
Came  to  the  house  of  Mary]  Where,  very  probably,  Peter  abode  while 
in  the  city,  and  where  he  thought  his  friends  might  be  gathered. 
He  determined   to  go   thither  at  once   to   relieve   their  anxieties. 
Mother  of  John]    Probably  this   was    the  John   Mark   who   wrote 
the  Gospel  bearing  his  name,  the  companion   of  Saul   and  Bar- 
nabas in  their  tour  through  Asia  Minor.  Acts  xiii,  5,  13 ;  xv,  39. 
John   was   the    Hebrew,   and   Mark  his  Greek   surname,  it  being 
common    thus   to    affix   two    names.      Where   many  were  gathered 
together,  praying]  There  were  no  churches  then,  and  they  held  their 
meeting  in  private  houses.    As  on  the  morrow  Peter  was  to  be 
brought  forth,  they  dedicated  the  night  to  intense  prayer,  not  even 
yet  despairing  of  success  with  an  all-powerful  Saviour.     How  soon 
and  how  extraordinarily  is  the  prayer  answered ! 

13.  As  Peter  knocked  at  the  door  of  the  gate]  He  rapped  at  the  porch 
door,  or  outer  gate,  as  opposed  to  the  inner  door,  which  led  imme- 
diately to  the  court  around  which  the  apartments  were  built.     The 
gates  were  large,  to  admit  animals  and  burdens ;  and  a  smaller  door 
was  constructed  in  them  for  the  convenience  of  foot  passengers.    A 
damsel  came  to  hearken]  A  maid-servant,  or  simply  a  girl  connected 
with  the  family.     She  came  to  hearken.     Through  fear  of  the  Jews 
they  were  forced  to  use  much  precaution ;  and  this  hour  of  the  night 
more  care  than  usual  would  be  likely  to  be  used.    Rlioda]  The  name 
is  a  Greek  word,  signifying  rose ;  it  being  common  among  the  Jews 
to  give  their  daughters  the  names  of  flowers,  &c. — as,  for  instance, 
Susanna,  a  lily;  Tamor,  a  palm-tree.     (See  Grotius.) 

14.  When  she  knew  Peter's  voice]  For  she  had  undoubtedly  often 
hearM  him  speak,  and  she  now,  at  once,  recognizes  his  well-known 
accents.     She  opened  not  the  gale  for  gladness]    How  natural   this 
thoughtlessness!     She  was  so  overwhelmed  with  pleasure  at   the 


NOTES  ON  THE  ACTS.  211 

15  And  they  said  unto  her,  Thou  art  mad.     But  she  con- 
stantly affirmed  that  it  was  even  so.     Then  said  they,  It  is  his 
angel. 

16  But  Peter  continued  knocking.    And  when  they  had  opened 
the  door,  and  saw  him,  they  were  astonished. 

1 7  But  he,  beckoning  unto  them  with  the  hand  to  hold  their 
peace,  declared  unto  them  how  the  Lord  had  brought  him  out 
of  the  prison.     And  he  said,  Go,  show  these  things  unto  James, 
and  to  the  brethren.     And  he  departed,  and  went  into  another 
place. 


fact  of  his  escape,  and  is  so  anxious  to  give  the  intelligence  of  it, 
that  she  forgets  to  open  the  gate,  and  that  he  is  still  standing  in  the 
street  excluded  from  the  house. 

1 5.  Thou  art  mad]  Beside  thyself;  a  common  expression  used  in 
reference  to  those  who  assert  Avhat  appears  to  be  an  impossibility. 
Although  they  had  been  earnestly  praying  for  this,  the  answer  was 
so  sudden,  miraculous,  and  incredible,  they  could  scarcely  believe  it. 
She  constantly  affirmed}  Positively  asserted.    It  is  his  angel]  The  Jews 
believed  that  each  person,  or,  at  least,  every  good  person,  had  a 
guardian  angel  appointed  to  watch  particularly  over  him.     When 
angels  appeared  to  men  they  assumed  the  human  form,  and  they 
therefore  believed  that  these  angels  did  sometimes  assume  the  very 
forms,  and  impersonate  those  over  whom  they  watched,  when  they 
had  something  of  especial  importance  to  convey  concerning  them,  to 
their  friends,  as  the  fact  of  their  danger  or  death.    Now  it  seemed 
to  them  impossible  that  Peter  could  have  escaped  from  the  prison ; 
and  immediately  the  opinion,  in  which  they  had  been  educated,  came 
to  their  minds  as  affording  the  only  explanation  of  the  circumstances 
— it  must  be  bis  guardian  spirit  which  has  appeared  in  the  exact 
form  of  Peter,  and  speaks  in  the  same  voice  he  is  accustomed  to  use. 
They  may  have  suspected  he  brought  some  intelligence  of  the  ap- 
proaching death  of  the  apostle,  or  that  he  came  to  tell  them  that 
he  had  already  died,  or  was  put  to  death,  within  the  prison  walls. 

16.  Wtre  astonished]  Being  now  convinced  that  it  was  really  Peter, 
and  not  a  spirit. 

17.  Beckoning  unto  them,  &c.]   Waving  his  hand,  significant  of  a 
desire  for  silence,  lest  their  clamorous  joy  might  attract  observation,  as 
well  as  immediately  to  call  their  attention  to  the  great  work  of  God, 
who  should  receive  all  the  praise.     Go,  show  these  things  unto  James, 
and  to  the  brethren]  Who  undoubtedly  were  also  praying  and  greatly 
interested  in  the  matter  of  his  release.     The  James  mentioned  here 
is  James  the  Less,  the  other  having  been  recently  piit  to  death  by 
Herod.  Verse  2.     The  Christians  were  collected  together  in  different 


212  NOTES  ON  THE  ACTS. 

18  Now  as  soon  as  it  was  day,  there  was  no  small  stir  among 
the  soldiers,  what  was  become  of  Peter. 

1 9  And  when  Herod  had  sought  for  him,  and  found  him  not, 
he  examined  the  keepers,  and  commanded  that  they  should  be 
put  to  death.     And  he  went  down  from  Judea  to  Cesarea,  and 
there  abode. 


places  to  watch  and  pray.  Peter  desires  to  have  their  anxieties  re- 
lieved ;  to  let  them  know  that  God  has  heard  prayer,  and  to  secure 
their  thanksgivings  to  the  Almighty.  He  departed,  and  went  into  an- 
other place]  He  left  the  city ;  but  where  he  went  is  not  stated.  It  was 
necessary  that  he  should  leave  the  city,  as  he  had  reason  to  expect 
that  every  effort  would  be  made  to  discover  him.  He  had  been 
miraculously  relieved  from  prison,  and  he  well  judged  that  it  was 
the  divine  will  that  he  should  use  measures  to  save  himself  from 
another  arrest  at  this  time.  Some  have  supposed  he  went  to 
Cesarea:  others,  with  more  probability,  to  Antioch.  (See  Gal.  ii,  11.) 
But  the  Papists  insist  that  he  went  to  Home,  where  he,  as  they  say, 
established  a  church,  and  became  its  first  bishop.  We  need  not  say 
that  they  have  not  the  least  Scriptural  evidence  by  which  to  sustain 
this  opinion. 

18.  There  was  no  small  stir  among  the  soldiers]    They  were  thrown 
into  consternation,  and  made  anxious  inquiries  atnong  each  other 
concerning  the  astonishing  absence  of  the  prisoner.     They  probably 
examined  the  precjp&cts  of  the  prison;  found  everything  in  its  usual 
order — the  gates  were  closed  and  barred ;  yet  still  the  fact  was  not 
to  be  questioned,  P<*ter  was  gone. 

19.  He  examined  the  keepers.  &c.]    After  examining  the  keepers.  &c. 
The  keepers,  probably,  that  had  the  especial  charge  of  him  at  the 
prison  during  the  watch  in  which  he  was  found  missing,  are  intended. 
These  he  closely  interrogated,  and  finding  they  could  give  no  account 
of  the  matter,  he  affects  to  believe  they  had  slept  at  their  post,  and 
permitted  the  prisoner  to  escape.     The  penalty  for  such  an  act,  on 
the  part  of  a  Roman  sentinel,  was  death,  or  the  same  punishment 
that  the  culprit  was  to  suffer;   and  though,  undoubtedly,  they  in- 
sisted upon  their  innocence,  yet  the  king,  disappointed  and  enraged 
at  the  escape  of  his  victim,  and  in  no  way  averse  to  shedding  blood, 
commanded  that  they  should  be  put  to  death.    He  went  down  from 
Judea  to  Cesarea]  The  latter  city  was  now  fast  rising  into  importance 
and  wealth,  and  was  the  chief  residence  of  the  Roman  governors. 
Josephus  describes  this  journey,  and  states  the  cause  to  have  been, 
that  he  might  preside  over  the  solemnities  and  games  which  were 
celebrated  in  that  city  every  Olympiad,  a  period  of  about  four  years, 


NOTES  ON  THE  ACTS.  213 

20  And  Herod  was  highly  displeased  with  them  of  Tyre  and 
Sidon.     But  they  came  with  one  accord  to  him,  and  having 
made  Blastus  the  king's  chamberlain  their  friend,  desired  peace, 
because  their  country  was  nourished  by  the  king's  country. 

21  And  upon  a  set  day  Herod,  arrayed  in  royal  apparel,  sat 
upon  his  throne,  and  made  an  oration  unto  them. 

in  honor  of  Cffisar,  whose  name  this  city  bore.  Great  numbers 
of  persons  of  rank  and  distinction  resorted  to  Cesarea  on  these 
occasions. 

20.  Herod  ivas  highly  displeased  with  them  of  Tyre  and  Sidon]  He  was 
greatly  incensed  and  enraged  against  the  inhabitants  of  these  two 
commercial  cities  of  Phcenice,  north  of  Cesarea.     The  reason  of  this 
is  not  given,  but  it  is  conjectured  that  it  was  caused  by  commercial 
rivalry.     Herod  the  Great  had  spent  immense  sums  of  money  upon 
the  port  of  Cesarea,  and  his  successors  probably  forwarded  his  de- 
signs, and  lavished  money  upon  its  harbor,  making  it  a  most  admi- 
rable and  commodious  port  and  commercial  city.     There  may  have 
been  some  rivalry  between  this  port  and  the  older  seaports,  Tyre 
and  Sidon.     However,  this  is  all  conjecture ;  this  fact  only  is  known, 
they  had  incurred  the  royal  displeasure.     They  came  with  one  accord 
to  him]  That  is,  the  Tyrians  and  Sidonians,  conjointly,  came  to  him 
in  the  persons  of  their  ambassadors,  taking  the  opportunity,  when  he 
was  at  Cesarea,  nearer  to  Phoenice  than  Jerusalem.      The  king's 
chamberlain]  The  officer  having  charge  of  the  king's  bed-chamber; 
an  honorable  office,  and  usually  filled  by  one  in  high  esteem  with 
the  king.     Blastus  thus  enjoying  favorable  opportunities  of  making 
such  representations  as  were  necessary,  they  secure  his  interest  in 
their  business,  and  make  him  their  advocate.    Desired  peace]  Desired 
reconciliation,  the  removal  of  the  difficulty ;  not  that  war  was  really 
existing,  but  there  was  a  painful  misunderstanding  that  might  result 
in  his  stopping  their  supplies  of  food.      Because  their  country  was 
nourished  by  the  king's  country}  The  inhabitants  of  these  cities  being 
almost  entirely  devoted  to  commerce,  paid  little  attention  to  agri- 
culture, and  were  thus  almost  entirely  dependent  upon  the  neighbor- 
ing agricultural  districts  for  grain.     Of  this,  the  rich  hills  and  valleys 
of  Galilee  and  the  neighboring  provinces,  all  belonging  to  Herod, 
supplied  the  greater  part,  as  they  did  in  Solomon's  days.  1  Kings  v,  1 1 . 
These  cities  were,  therefore,  quite  dependent  for  food  upon  the  king's 
territory ;  and  prohibition  of  trade  with  them  laid  upon  his  dominion, 
would  be  no  small  grievance  to  them ;  they  had  every  reason,  there- 
fore, to  desire  peace. 

21.  And  upon  a  set  day}  Upon  an  appointed  day  of  audience,  per- 
haps when  the  ambassadors  alluded  to  were  to  be  publicly  received 


214  NOTES  ON  THE  ACTS. 

22  And  the  people  gave  a  shout,  saying,  It  is  the  voice  of  a 
god,  and  not  of  a  man. 

23  And  immediately  the  angel  of  the  Lord  sinote  him,  because 

It  appears  from  Josephus,  who  strikingly  corroborates  the  Scripture 
narrative  in  his  history,  to  have  been  the  second  day  of  the  games. 
The  ceremonial  took  place  in  the  theatre,  where  his  throne  was  set. 
Arrayed  in  royal  apparel}  In  garments  of  unusual  magnificence — in 
his  kingly  robes  of  purple,  adorned  with  gold  and  precious  stones. 
Made  an  oration\  Probably  to  the  ambassadors,  to  whom  he  now 
gave  audience  in  the  presence  of  the  multitude,  and  made  a  speech 
to  them. 

22.  And  the  people  gave  a  shout]  Loud  applause.     The  multitude, 
composed  of  the  inhabitants  of  the  city  and  foreigners,  chiefly,  not 
Gentiles  and  Jews,  for  the  Jews  would  not  have  ascribed  divine 
honor  to  any  man.     They  were  probably  incited  by  the  courtiers 
and  favorites  of  the  king  to  give  this  extravagant  expression  of  their 
foolish  and  idolatrous  adulations.    It  is  the  voice  of  a  god]  This  term, 
the  Greeks  and  Romans  were  wont  to  apply  to  their  great  and  noble 
men  after  death,  and  sometimes,  as  in  this  case,  before  their  decease. 
It  was  in  this  qualified,  but  still  idolatrous  and  blasphemous,  sense, 
that  it  was  used  at  this  time.     It  fell  as  sweet  music  upon  the  ear  of 
this  proud  and  inflated  monarch ;  and  he  was  far  from  wishing  to 
prohibit  it,  or  to  restrain  the  multitude,  though  his  Jewish  education 
had  taught  him  its  blasphemy. 

23.  The  angel  of  the  Lord  smote  him]  The  disease  was  evidently  a  direct 
judgment  from  the  hand  of  God.     It  was  not  the  result  of  sickness, 
but  a  sudden,  peculiar,  and  awful  stroke,  caused  by  the  direct  inter- 
position of  divine  Providence.     An  angel  had  been  sent  to  rescue 
Peter,  the  servant  of  God,  and  is  now  sent  to  punish  his  persecutor. 
He  gave  not  God  the  glory]  He  permitted  honors  to  be  paid  to  him- 
self that  could  only  properly  be  offered,  and  that  rightly  belonged,  to 
God.     And  he  was  eaten  of  worms]  A  horrid,  inflammatory  disease  in 
his  bowels,  breeding  worms,  and  most  excruciating  in  its  torments,  was 
made  the  instrument  of  his  death.    Its  loathsomeness,  its  directness, 
and  strangeness,  were  all  adapted  to  produce  a  deep  and  wholesome 
impression  upon  the  minds  of  those  present  engaged  in  paying  idola- 
trous honor  to  a  man  like  to  themselves.     His  glory  was  at  once 
destroyed ;  his  beauty  defaced ;  his  strength  made  weakness ;  and  the 
vile  worm,  even  before  death,  commenced  preying  upon  his  corrupt- 
ing body;  all  ending  in  a  death  painful  beyond  description.     "  Who- 
soever exalteth  himself  shall  be  abased."    Matt,  xxiii,  12.      The 
account  that  Josephus  gives,  entirely  corroborates  the  account  of 


NOTES  ON  THE  ACTS.  215 

he  gave  not  God  the  glory :  and  he  was  eaten  of  worms,  and 
gave  up  the  ghost 

St.  Luke ;  he  has  embellished  and  added  to  his  recital  certain  puerile 
reports,  and  connected  with  it  the  common  superstitions  of  his  nation, 
but  in  the  main  particulars  there  is  a  perfect  coincidence : — "  When 
Agrippa  (Herod)  had  reigned  three  years  over  all  Judea,  he  came  to 
the  city  of  Cesarea,  which  was  formerly  called  Strato's  Tower ;  and 
there  he  exhibited  shows  in  honor  of  Caesar,  upon  his  being  informed 
that  there  was  a  certain  festival  celebrated  to  make  vows  for  his 
safety.  At  which  festival  a  great  multitude  was  gotten  together  of 
the  principal  persons,  and  such  as  were  of  dignity  through  his  pro- 
vince. On  the  second  day  of  which  show,  he  put  on  a  garment 
made  wholly  of  silver,  and  of  a  contexture  truly  wonderful,  and 
came  into  the  theatre  early  in  the  morning ;  at  which  time  the  silver 
of  his  garment,  being  illuminated  by  the  fresh  reflection  of  the  sun's 
rays  upon  it,  shone  out  after  a  surprising  manner,  and  was  so  re- 
splendent as  to  spread  a  horror  over  those  that  looked  intently  upon 
him ;  and  presently  his  flatterers  cried  out,  one  from  one  place,  and 
another  from  another,  (though  not  for  his  good,)  that  'he  was  a 
god;'  and  they  added,  'Be  thou  merciful  to  us;  for  although  we 
have  hitherto  reverenced  thee  only  as  a  man,  yet  shall  we  henceforth 
own  thee  as  superior  to  mortal  nature.'  Upon  this  the  king  did  neither 
rebuke  them,  nor  reject  their  impious  flattery.  But  as  he  presently 
afterward  looked  up,  he  saw  an  owl  sitting  on  a  certain  rope  over 
his  head,  and  immediately  understood  that  this  bird  was  the  mes- 
senger of  ill  tidings,  as  it  had  once  been  the  messenger  of  good 
tidings  to  him;  and  fell  into  the  deepest  sorrow.  A  severe  pain 
also  arose  in  his  belly,  and  began  in  a  most  violent  manner.  He 
therefore  looked  upon  his  friends,  and  said, '  I,  whom  ye  call  a  god, 
am  commanded  presently  to  depart  this  life ;  while  Providence  thus 
reproves  the  lying  words  yon  just  now  said  to  me ;  and  I,  who  was 
by  you  called  immortal,  am  immediately  to  be  hurried  away  by  death. 
But  I  am  bound  to  accept  of  what  Providence  allots,  as  it  pleases 
God ;  for  we  have  by  no  means  lived  ill,  but  in  a  splendid  and  happy 
manner.'  When  he  had  said  this,  his  pain  became  violent.  Accord- 
ingly, he  was  carried  into  the  palace,  and  the  rumor  went  abroad 
everywhere,  that  he  would  certainly  die  in  a  little  time.  But  the 
multitude  presently  sat  in  sackcloth,  with  their  wives  and  children, 
after  the  law  of  their  country,  and  besought  God  for  the  king's  re- 
covery. All  places  were  also  full  of  mourning  and  lamentation. 
Now  the  king  rested  in  a  high  chamber,  and  as  he  saw  them  below 
lying  prostrate  on  the  ground,  he  could  not  himself  forbear  weeping. 


216  NOTES  ON  THE  ACTS. 

24  But  the  word  of  God  grew  and  multiplied. 

25  And  Barnabas  and  Saul  returned  from  Jerusalem,  when 
they  had  fulfilled  their  ministry,  and  took   with   them  John, 
whose  surname  was  Mark. 

And  when  he  had  been  quite  worn  out  by  the  pain  in  his  belly  for 
five  days,  he  departed  this  life,  being  in  the  fifty-fourth  year  of  his 
age,  and  in  the  seventh  year  of  his  reign." — Jos.  Antiq.  Jews,  book 
xix,  chap,  viii,  §  2.  Upon  this,  Kitto  well  remarks : — "  The  omission 
of  this  absurd  incident  of  the  owl,  by  which  Josephus  manages  to 
make  a  very  sad  narrative  ludicrous,  is  certainly  not  a  circumstance 
which  detracts  from  the  superior  authority  of  Luke  as  an  historian. 
There  is  no  real  difference  between  them  as  to  the  malady  of  which 
he  died.  Josephus  does  not  mention  the  disease,  but  merely  the 
effect,  agonizing  pains  in  the  bowels ;  but  Luke,  who  was  a  phy- 
sician, goes  higher,  giving  the  cause  of  those  pains — '  he  was  eaten  of 
worms,  and  gave  up  the  ghost.'"  (See  Pictorial  Bible,  in  foe.)  The 
fact  of  Herod's  being  popular  among  the  Jews,  and  of  Jewish  de- 
scent, will  account  for  the  palliating  manner  in  which  he  is  pre- 
sented in  the  above  description  by  the  Jewish  historian. 

24.  But  the  word  of  God  grew  and  multiplied]  In  spite  of  all  oppo- 
sition and  persecution  the  gospel  spread  in  every  direction,  and  the 
number  of  its  converts  was   greatly  multiplied.     The  king,  their 
great  persecutor,  was  thus  awfully  stopped  in  his  career  of  oppo- 
sition, and  Peter  was  miraculously  set  free  to  preach — all  this  would 
greatly  conduce  to  the  production  of  a  strong,  favorable  impression 
in  favor  of  the  truth  and  divine  authority  of  the  gospel.     Thus  the 
Lord  makes  the  wrath  of  man  to  praise  him.  Psa.  Ixxvi,  10. 

25.  And  Barnabas  and  Saul  returned  from  Jerusalem]  Whither  they 
had  been  to  carry  the  offering  from  the  Christians  of  Antioch  to  the 
poor  disciples  in  Jerusalem.  Acts  xi,  29,  30.    Fulfilled  their  ministry} 
Having  performed  this  service,  and  accomplished  the  object  of  their 
journey.    John,  whose  surname  was  Mark]  (See  note  on  verse  12.) 


NOTES  ON  THE  ACTS.  217 


CHAPTEK  XHI. 

1.  Paul  and  Barnabas  sent  by  the  church,  being  commissioned  by  the  Holy 
Ghost,  upon  an  extensive  missionary  tour.  5.  Preach  in  the  Island  of  Cyprus. 
6.  They  meet  and  rebuke  Elymas,  the  sorcerer,  at  Paphos,  who  is  struck  with 
blindness.  12.  Sergius  Paulus,  the  deputy,  is  converted.  14.  Paul  preaches 
in  Antioch.  45.  Opposition  of  the  Jews.  46.  They  turn  to  the  Gentiles, 
many  of  whom  believe.  50.  The  apostles,  expelled  from  Antioch,  come  to 
Iconium. 

1VTOW  there  were  in  the  church  that  was  at  Antioch  certain 
-L '  prophets  and  teachers ;  as  Barnabas,  and  Simeon  that  was 
called  Niger,  and  Lucius  of  Cyrene,  and  Manaen,  which  had 
been  brought  up  with  Herod  the  tetrarch,  and  Saul. 

1.  In  the  church  that  was  at  Antioch}  Antioch  had  become  a  second 
Jerusalem  to  the  early  Christians.  Driven  from  the  holy  city  by  per- 
secution, many  of  them  found  a  home  in  Antioch,  and  preaching  the 
gospel  to  the  Jews  at  first,  many  of  them  were  converted :  after  this, 
under  the  labors  of  Paul  and  Barnabas,  a  large  number  of  Jews  and 
Gentiles  were  added  to  the  church.  And  now,  as  Jerusalem  had  be- 
fore this  sent  forth  laborers  in  different  directions,  so  the  missionary 
church  at  Antioch  was  blessed  with  a  sufficient  number  of  ministers 
to  enable  them  to  send  forth  into  the  surrounding  provinces  those  who 
could  preach  the  everlasting  gospel  to  those  who  had  not  yet  heard 
the  glad  tidings.  Certain  prophets  and  teachers]  Some  of  whom  had 
come  from  Jerusalem,  and  some  were  natives  of  Antioch.  "  The  pre- 
cise distinction  between  these  two  classes  of  ministers  is  not  obvious ; 
and  probably,  in  this  passage,  a  precise  distinction  was  not  meant  to 
be  observed.  The  prophets,  among  the  early  Christians,  appear,  in 
general,  to  have  been  those  who  foretold  future  events  under  divine 
inspiration,  and  who,  in  then-  religious  instructions  and  exhortations, 
were  under  a  peculiar  divine  influence.  The  teachers  were  probably, 
when  spoken  of  distinctively,  those  not  endued  with  a  spirit  of  pro- 
phecy, but  who  were  able  to  instruct  in  religion,  to  unfold  and  vindi- 
cate the  principles  of  the  Christian  dispensation.  The  words  seem, 
however,  to  be  here  used  in  a  general  sense,  as  meaning  preachers  of 
the  gospel." — RIPLEY.  Simeon  that  was  called  Niger]  Of  whom  we 
know  nothing  more  than  his  name.  Niger  is  a  Latin  word  signi- 
fying black:  whether  it  was  given  him  from  the  color  of  his  skin 
or  hair,  or  why  he  bore  it,  we  know  not.  Lucius  of  Cyrene]  The  same 
supposed  to  be  mentioned  in  Rom.  xvi,  21 ;  a  native  of  Cyrene  in 
Africa.  (See  Acts  xi,  20.)  Manaen,  which  had  been  brought  vp  vnth 
Herod  the  tetrarch]  This  was  Herod  Antipas,  tetrarch  of  Galilee,  and 
not  Herod  Agrippa,  mentioned  in  the  preceding  chapter.  The  word 


218  NOTES  ON  THE  ACTS. 

2  As  they  ministered  to  the  Lord,  and  fasted,  the  Holy  Ghost 
said,  Separate  me  Barnabas  and  Saul,  for  the  work  whereunto 
I  have  called  them. 

3  And  when  they  had  fasted  and  prayed,  and  laid  their  hands 
on  them,  they  sent  them  away. 

translated  brought  up  signifies,  1.  A  foster  brother:  so  the  Ethiopic 
version  renders  this,  "  the  son  of  Herod's  nurse."  2.  One  who  takes 
food  with  another.  3.  One  who  is  educated  with  another — a  schoolfel- 
low; and  this  is  probably  the  meaning  here.  "There  is  an  account 
in  Josephus,  of  one  Manaen,"  says  Dr.  Briscoe,  as  quoted  by  Town- 
send,  "  an  Essene,  who  foretold  concerning  Herod  the  Great,  that  he 
should  be  a  king,  while  he  was  yet  a  boy  at  school ;  and  when  it 
actually  came  to  pass  that  he  was  king,  being  sent  for  by  Herod, 
and  asked  how  long  he  should  reign,  whether  ten  years  ?  he  an- 
swered, Yes.  Twenty  years  ?  Yes,  thirty  years.  Upon  which  Herod 
gave  him  his  right  hand ;  and  from  that  time  held  in  great  esteem 
such  as  were  of  the  sect  of  the  Essenes."  "  It  is  very  probable,"  says 
Townsend,  "  that  a  son  of  this  Manaen,  or  some  nephew,  or  other 
kinsman,  to  whom  he  gave  his  name,  was  educated  in  the  family  of 
Herod  the  Great.  The  young  Manaen  might  be  of  the  same  age, 
and  have  the  same  preceptors  and  tutors  as  had  Herod  Antipas,  one 
of  the  sons  of  Herod  the  Great,  and  for  that  reason  be  said  to  be 
brought  up  with  him  in  particular.  This  Herod  Antipas  was.  after 
his  father's  death,  tetrarch  of  Galilee,  and  is  the  person  who  put  John 
the  Baptist  to  death." 

2.  As  they  ministered  to  the  Lord,  and  fasted]  As  they  were  engaged 
in  public  religious  services.     While  thus  engaged,  as  it  was  an  occa- 
sion of  great  solemnity,  fasting  was  added  to  their  other  exercises. 
Very  probably  they  were  seeking  direction  in  prayer  from  on  high 
concerning  the  further  spread  of  the  gospel,  and  a  blessing  upon 
their  labors.     What  immediately  followed  may  be  considered  an 
answer  to  their  prayer.     The  Holy  Ghost  said]  Signified  by  direct 
revelation  to  some  one  of  the  brethren  present.     Here  the  personality 
and  deity  of  the  Holy  Spirit  are  evidently  implied.    Separate  me  Bar- 
nabas and  Saul]  The  word  means,  to  separate,  to  destine,  to  appoint ; 
which  is  the  signification  here.     Separate  unto  me,  &c.,  is  the  force 
of  the  original  expression.     Whereunto  I  have  called  them]  They  re- 
ceived their  call,  not  from  the  church,  but  previously  had  been 
chosen  by  the  Holy  Ghost  expressly  for  this  work-     Still,   they 
wrought  in  connection  with  the  church,  according  to  the  will  of 
the  divine  Spirit. 

3,  And  when  they  had  fasted  and  prayed]  They  were  thus  engaged 


NOTES  ON  THE  ACTS.  219 

4  So  they  being  sent  forth  by  the  Holy  Ghost,  departed  unto 
Seleucia ;  and  from  thence  they  sailed  to  Cyprus. 

when  the  divine  Spirit  signified  this  will;  and  probably  another  day 
was  appointed  to  be  devoted  to  this  solemn  office.  This  day  they 
spent  also  in  fasting  and  prayer,  and  proceeded  to  the  simple,  but  im- 
pressive ceremony  of  setting  them  apart  for  their  office  and  ministry. 
And  laid  their  hands  on  them]  That  is,  the  persons  mentioned  in  the 
first  verse  of  this  chapter.  There  is  no  command  recorded  in  Scrip- 
ture that  they  should  thus  ordain  them  for  their  mission,  neither  was 
it  a  Jewish  custom  thus  to  ordain  the  elders  of  the  synagogues ;  but, 
on  the  contrary,  the  imposition  of  hands  among  the  Jews  was  forbid- 
den :  but  these  prophets  and  teachers  undoubtedly  were  conscious  of 
meeting  the  will  of  the  Spirit,  in  some  manner  expressed  to  them, 
by  this  act.  Here,  then,  is  the  simple,  beautiful,  apostolic  practice  of 
setting  apart  holy  men  for  their  work.  The  men  were  evidently  called 
of  God ;  a  day  was  set  apart  for  their  public  recognition ;  all  the  church 
joined  in  solemn  prayer  and  fasting,  and  then  the  prophets  and 
ministers  proceeded  to  lay  hands  upon  their  heads,  and  to  rehearse 
their  commission. 

4.  Being  sent  forth  by  the  Holy  Ghost]  In  the  last  clause  of  the  pre- 
ceding verse  it  is  said,  "  They  (the  church)  sent  them  away."  There 
is  no  contradiction.  They  were  sent  forth  by  the  express  direction 
of  the  Holy  Spirit,  and  were  guided  and  supported  in  their  journeys 
by  the  continued  presence  and  gracious  influences  of  the  Holy  Spirit. 
Seleucia]  It  was  a  seaport,  situated  at  the  mouth  of  the  river  Orontes, 
upon  which,  about  fifteen  miles  distant,  Antioch  was  also  situated. 
It  received  its  name  from  Seleucus  Nicanor,  one  of  the  generals  of 
Alexander,  who,  upon  the  death  of  this  king,  received  Syria  as  his 
portion  of  the  empire,  which  was  divided  among  Alexander's 
generals.  Seleucia  became  a  city  of  great  importance  and  wealth. 
Cyprus]  This  was  a  large  island  in  the  Mediterranean,  two  hundred 
miles  in  length,  fifty  in  breadth,  and  about  one  hundred  miles  distant 
from  the  coast  of  Syria.  Barnabas,  being  a  native  of  this  island, 
would  feel  an  especial  interest  in  its  spiritual  welfare ;  and  probably 
on  this  account  they  turn  their  feet  first  in  this  direction.  "  This 
beautiful  island,"  says  Kitto,  "  was  eminently  fertile  in  all  kinds  of 
productions  suited  to  its  climate ;  and  its  wines  were  held  in  very 
high  estimation.  It  has  always  been  noted  for  its  redundant  pro- 
duction of  corn,  with  which  it  was  enabled  to  supply  other  countries. 
At  present,  Cyprus  exhibits  but  the  ruin  of  its  former  glory  and 
beauty.  The  spontaneous  fertility  of  its  soil  cannot  be  suppressed 
even  by  desolation  and  neglect ;  its  olives,  oranges,  and  vines,  still 


220  NOTES  ON  THE  ACTS. 

5  And  when  they  were  at  Salamis,  they  preached  the  word 
of  God  in  the  synagogues  of  the  Jews,    And  they  had  also  John 
to  their  minister. 

6  And  when  they  had  gone  through  the  isle  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false  prophet,  a  Jew,  whose  name  was 
Bar-jesus : 

7  Which  was  with  the  deputy  of  the  country,  Sergius  Paulus, 

grow  combined  even  with  the  sugar-cane :  but  now  not  more  than 
thirty  thousand  are  found  in  this  large  and  rich  island,  which  once 
sustained  a  population  of  two  millions." 

5.  Salamis]  The  most  important  city  of  Cyprus.  It  is  a  seaport, 
situated  on  the  south-eastern  part  of  the  island.  In  the  synagogues  of 
the  Jews]  Paul  and  Barnabas  both  being  Jews,  could  have  access  to 
the  synagogues.  It  seems  to  have  been  their  custom,  where  there 
were  Jews,  to  make  the  first  offer  of  salvation  to  them.  And  they  had 
also  John  to  their  minister]  John  Mark.  Acts  xii,  25.  He  was  the 
attendant,  companion,  and  assistant,  of  Paul  and  Barnabas,  taking 
charge  of  all  necessary  temporal  duties,  that  they  might  give  them- 
selves up  solely  to  the  work  of  the  ministry. 

•  6.  Paphos]  This  was  the  next  city  in  importance  to  Salamis,  and 
was  at  this  time  the  residence  of  the  Roman  proconsul.  It  was 
situated  on  the  western  coast,  so  that  passing  from  Salamis,  on  the 
east,  (as  the  island  extended  from  east  to  west.)  to  Paphos,  one 
would  travel  through  the  island.  The  city  was  noted  for  its  temple  to 
Venus,  and  the  impure  rites  instituted  in  honor  of  this  heathen  goddess 
of  love.  A  certain  sorcerer,  a  false  prophet]  In  the  original,  a  magician, 
one  who  practiced  magical  arts — claimed  to  foretell  future  events  by 
a  supernatural  inspiration — a  fortune-teller.  Bar-jesus]  The  term 
bar  in  the  original  language  signified  son.  He  was,  therefore,  the 
son  of  Jesus,  or  Joshua,  a  name  not  uncommon  among  the  Jews. 

7.  The  deputy  of  the  country,  Sergius  Paulus]  The  original  word 
used  to  describe  the  office  of  Sergius,  is  properly  translated  proconsul; 
and  it  has  been  objected  to  by  infidels  as  a  mistake,  as  the  governor 
of  Cyprus  did  not  bear  so  honorable  a  title,  and  serves,  in  their  esti- 
mation, to  discredit  Luke's  claims  to  belief  as  an  historian ;  but  the 
consideration  of  the  objection  only  serves  to  confirm  the  peculiar 
accuracy  of  the  Scripture  statement:  for  not  only  has  a  quotation 
been  found  in  an  ancient  historian,  Dion  Cassius.  in  which  this  very 
title  is  given  to  the  governor  of  Cyprus,  but  a  Cyprian  medal,  or 
coin,  has  been  found,  struck  in  the  reign  of  Claudius  Caesar,  the  very 
period  that  Sergius  Paulus  was  in  that  island,  and  in  whose  reign 
Paul  visited  Cyprus:  and  this  medal  bears  the  name  of  Proclus, 
who  succeeded  Sergius.  and  he  receives,  on  the  coin,  the  exact  title 


NOTES  ON  THE  ACTS.  221 

a  prudent  man ;  who  called  for  Barnabas  and  Saul,  and  desired 
to  hear  the  word  of  God. 

8  But  Elymas  the  sorcerer  (for  so  is  his  name  by  interpreta- 
tion) withstood  them,  seeking  to  turn  away  the  deputy  from 
the  faith. 

9  Then  Saul,  (who  also  is  called  Paul,)  filled  with  the  Holy 
Ghost,  set  his  eyes  on  him, 

here  given  by  Luke  to  Sergius — proconsul  of  Cyprus.  A  prudent 
man]  A  man  of  ability.  He  was  probably  well  educated  for  the 
times.  He  might  have  been  learning  something  of  philosophy 
and  natural  religion,  if  not  of  the  Jewish  religion,  from  the  Jew 
Elymas,  and  he  was  thus  prepared  to  hear  with  some  interest  the 
discourses  of  the  apostles.  Who  called  for  Barnabas  and  Saul]  Of 
whose  preaching  he  had  perhaps  heard  in  different  parts  of  the 
island,  and  whose  presence  in  Paphos  was  known  to  him.  He  de- 
sired to  hear  for  himself  the  new  religion  they  preached,  probably  to 
gratify  curiosity,  being  of  an  inquiring  mind,  rather  than  from  any 
conviction  of  his  need  of  the  gospel  or  from  any  particular  inte- 
rest in  it. 

8.  But  Elymas  the  sorcerer  (for  so  is  his  name,)  &c.]  Elymas  is  an 
Arabic  word,  of  which  the  Greek  word  magus,  which  we  translate 
sorcerer,  is  its  meaning  as  near  as  it  could  be  expressed  in  another 
language.     The  Arabic  word  signifies  wise,  learned,  or  magician ;  and 
is  applied  in  either  a  good  or  a  bad  sense,  to  signify  an  intelligent, 
"  wise  man ;"  or,  in  a  popular  sense,  one  who  pretends  to  discern  the 
future  by  magical  arts — a  fortune-teller.     Of  the  same  nature  is  the 
word  "wizard,"  (wise-ard,)  having  the  same  equivocal  meaning.    He 
probably  had  become  acquainted  with  the  sciences  of  the  day,  and  by 
this  means  imposed  upon  the  vulgar — somewhat  similar  to  Simon 
of  Samaria.  Acts  viii,  9.     Seeking  to  turn  away  the,  deputy  from  the 
faith]  The  force  of  the  original  is,  to  pervert,  or  turn  from  the  faith 
by  misrepresenting  it.     Seeing  that  the  exposition  of  the  gospel  by 
the  apostles  was  finding  a  ready  ear,  and  a  candid  reception  on  the 
part  of  the  deputy,  Elymas  began  to  fear  for  himself  and  his  hold 
upon  the  mind  of  this  officer ;  he  therefore  began  to  prejudice,  if  pos- 
sible, his  mind  against  the  doctrine  he  was  hearing,  to  prevent  his 
embracing  the  faith. 

9.  Then  Said,  who  also  is  called  Paul]  And  ever  after  by  Luke ; 
and  when  speaking  of  himself,  or  referred  to  by  other  apostles,  he  is 
thus  styled.     Why  his  name  was  now  changed,  or  the  present  one 
assumed,  is  not  certainly  known ;  but  has  been  a  matter  of  many 
conjectures  among  commentators.    Paul,  in  the  Latin  tongue,  signi- 
fies small,  weak,  and  may  have  been  given  him  at  his  birth  from  his 


222  NOTES  UN  THE  ACTS. 

10  And  said,  O  full  of  all  subtilty,  and  all  mischief,  thou  child 
of  the  devil,  thou  enemy  of  all  righteousness,  wilt  thou  not  cease 
to  pervert  the  right  ways  of  the  Lord  ? 

small  size :  thus  he  says  of  himself,  2  Cor.  x,  10 :  "  For  his  bodily 
presence  is  weak,  and  his  speech  contemptible."  As  the  name  occurs 
just  here,  it  is  thought  by  some  that  he  took  the  Latin  name  of  Paul 
out  of  deference  to  the  proconsul,  his  first  illustrious  convert.  But 
in  this  we  should  discover  nothing  of  the  apostle's  usual  character ; 
and,  besides,  Luke  gives  him  this  name  before  the  conversion  of  the 
proconsul  is  noticed.  We  incline  to  think,  that  being  a  native  of 
Asia  Minor,  he  always  had  two  names,  one  among  the  Jews,  and 
the  other  among  the  Gentiles.  That  Saul  was  his  Jewish  name,  we 
know;  and  that  Paul  was  his  other  name,  is  probable,  because  any 
Greek  name  he  might  have  borne  would  have  passed  well  enough 
among  the  Romans  without  the  necessity  of  his  taking  a  third  Latin 
name.  That  his  original  Gentile  name  was  the  Eoman  one  of  Paul, 
is  also  the  more  probable  from  his  being  born  a  Roman  citizen,  which 
privilege  was  likely  to  be  indicated  by  his  bearing  a  Roman  name. 
The  reasons  for  his  now  resuming  it  would  be  the  same  as  those  which 
would  have  led  him  to  assume  it,  had  it  not  been  previously  borne  by 
him ;  and  they  are  thus  stated  in  supposition  by  Doddridge : — "  I 
think  Beza's  account  of  the  matter  most  easy  and  probable — that 
having  conversed  hitherto  chiefly  with  Jews  and  Syrians,  to  whom 
Saul  was  familiar,  and  now  coming  among  Romans  and  Greeks, 
they  would  naturally  pronounce  his  name  Paul ;  as  one  whose  He- 
brew name  was  Jochanan,  would  be  called  by  the  Greeks  and  Latins 
Johannes ;  by  the  French,  Jean ;  by  the  Dutch,  Hans ;  and  by  the 
English.  John.  Beza  thinks  the  family  of  the  proconsul  might  be 
the  first  who  addressed  or  spoke  to  him  by  the  name  of  Paul.  This 
conjecture  of  Beza's  is  exceedingly  probable.  It  is  clear,  however, 
that  the  reasons  here  stated  must,  according  to  the  views  we  have 
taken,  equally  have  operated  in  procuring  the  name  Paul  Iffore.  he 
left  his  native  Tarsus,  that  city  being  chiefly  inhabited  by  Greeks." 
Filled  with  the  Holy  Ghost]  Under  the  immediate  inspiration  of  the 
Holy  Spirit;  so  that  the  scorching  condemnation  he  pronounced 
against  Elymas  was  not  his  own,  but  the  immediate  direction  of  the 
Spirit,  who  understood  the  real  character  of  Elymas.  Set  his  eyes  on 
him]  Looked  intently  at  him. 

10.  Full  of  att  subtilty.  and  all  mischief  ]  Deceit  and  knavery,  trick- 
ery; the  word  here  translated  mischief,  denotes  facility  of  action,  levity, 
villany,  and  has  reference  to  his  arts  of  imposition,  his  legerdemain, 
&c.  Thou  child  of  the  devil]  Under  his  influence ;  practicing  devilish 


NOTES  ON  THE  ACTS.  223 

11  And  now  behold,  the  hand  of  the  Lord  is  upon  thee,  and 
thou  shalt  be  blind,  not  seeing  the  sun  for  a  season.     And  im- 
mediately there  fell  on  him  a  mist  and  a  darkness ;  and  he  went 
about  seeking  some  to  lead  him  by  the  hand. 

12  Then  the  deputy,  when  he  saw  what  was  done,  believed, 
being  astonished  at  the  doctrine  of  the  Lord. 

1 3  Now  when  Paul  and  his  company  loosed  from  Paphos,  they 

arts ;  like  him,  a  deceiver  and  a  liar.  So  our  Lord  calls  the  Jews, 
on  account  of  their  hypocrisies,  their  perversions  of  his  doctrine,  and 
deceptions,  the  children  of  the  devil,  (John  viii,  44,)  because  they  re- 
sembled him  in  opposing  the  truth ;  his  works  they  did.  Thou  enemy 
of  all  righteousness]  Opposed  to  all  truth,  because  his  very  livelihood 
depended  upon  deceit  and  fraud.  The  truth  must  destroy  at  once 
his  influence  and  means  of  support.  A  man  who  lives  by  fraud,  ex- 
action, or  deceit,  will  always  be  an  enemy  to  righteousness,  loving  dark- 
ness rather  than  light,  because  his  deeds  are  evil.  Wilt  thou  not  cease 
to  pervert  the  right  ways  of  the  Lord?}  "  And  to  misrepresent  the  upright 
counsels  and  purposes  of  the  Lord  (for  the  salvation  of  men  ?")  The 
ways  of  the  Lord,  the  doctrines  of  the  gospel,  are  plain  and  straight; 
Elymas's  ways  were  crooked,  perverse,  and  perplexed.  He  exhorts 
him  to  cease  to  turn  the  minds  of  men  from  divine  truth,  which,  as  a 
Jew,  he  must  have  understood  sufficiently  to  condemn  his  present 
course. 

11.  Behold]  Take  notice.     The  hand  of  the  Lord  is  upon  thee]  A 
Hebrew  phrase  denoting  impending  judgment.    "  A  divine  judgment 
now  falls  upon  thee."     God  is  about  to  afflict  thee.    An  almighty 
Hand  hinders  thy  further  progress  in  these  deceptions,  by  closing 
thine  eyes.     Thou  shalt  be  blind,  not  seeing  the  sun  for  a  season]  That  is, 
thy  blindness  shall  be  total,  as  some  can  barely  distinguish  the  rays 
of  the  sun,  though  otherwise  blind — stone  blind,  as  we  say.    It  loos 
for  a  season ;  how  long  is  not  specified ;  perhaps  until  he  truly  re- 
pented of  his  former  sins.     Immediately  there  fell  on  him  a  mist  and  a 
darkness]   Blindness  commenced  at  once,  but  increased  gradually; 
first  came  a  cloudy  mist,  in  which  things  were  indistinctly  seen,  then 
the  total  eclipse.      Went  about  seeking  some  one  to  lead  him  by  the  hand] 
So  complete  was  the  miracle.   He  could  not  guide  himself;  but,  per- 
fectly helpless,  he  sought  some  one  to  lead  him. 

12.  Believed]  The  doctrine  of  Paul,  attested  by  such  an  unques- 
tionable miracle.    Being  astonished]  Amazed  at  this  miraculous  con- 
firmation of  the  gospel ;  the  phrase,  doctrine  of  the  Lord,  referring  to 
tis  manner  or  mode  of  presenting  or  teaching  his  faith — namely,  by 
-  iracles. 

13.  Paid  and  his  company]    Barnabas,  John  Mark,  and  perhaps 


224  NOTES  ON  THE  ACTS. 

came  to  Perga  in  Pamphylia :  and  John  departing  from  them, 
returned  to  Jerusalem. 

14  But  when  they  departed  from  Perga,  they  came  to  Antioch 
in  Pisidia,  and  went  into  the  synagogue  on  the  sabbath-day,  and 
sat  down. 

15  And  after  the  reading  of  the  law  and  the  prophets,  the 

some  of  the  converts  of  Cyprus,  accompanied  them.  Loosed  from 
Papkos]  Set  sail.  Came  to  Perga  in  Pamphylia]  Pamphylia  was  a 
province  of  Asia  Minor,  opposite  the  western  extremity  of  Cyprus, 
where  Paul  embarked.  It  occupied  a  central  portion  of  the  southern 
coast  of  Asia  Minor,  having,  on  the  east,  Paul's  native  province  of 
Cilicia,  and  Lycia  on  the  west.  Perga  was  the  chief  town  of  this 
province,  and  was  noted  anciently  for  a  famous  temple  dedicated  to 
Diana.  It  was  situated  some  distance  from  the  seacoast  on  the 
river  Cestrus.  John  departing  from  them,  returned  to  Jerusalem]  Why 
John  Mark  left  at  this  time  is  not  stated.  It  may  be  the  labors  of 
the  journeys  were  considered  as  too  severe  for  him  to  bear,  or  the 
danger  too  great,  or  his  desire  to  return  home  may  have  become  irre- 
sistible. From  whatever  cause  he  left,  the  reasons  did  not  satisfy 
Paul,  as  it  appears  from  Acts  xv,  38,  where  he  expresses  his  unwill- 
ingness to  take  him  again  on  a  preaching  tour.  He  was  afterward 
restored  to  his  confidence,  and  received  his  warmest  affection.  Col. 
iv,  10;  Philemon  24;  2  Tim.  iv,  11. 

14.  They  came  to  Antioch  in  Pisidia]  This  province  lay  immediately 
north  of  Pamphylia.     Antioch,  which  wa<  actually  in  the  province 
of  Phrygia,  was  its  capital,  and  was  called  Antioch  in  Pisidia  to  dis- 
tinguish it  from  Anfioeh  in  Syria,  on  the  Orontes,  from  whence  the 
apostle  had  come,  and  fifteen  other  places  of  the  same  name  within 
the  limits  of  Syria.    Went  into  the  synagogue  on  the  sabbath-day]  When- 
ever a  sufficient  company  of  Jews  in  a  foreign  land  were  collected,  a 
synagogue  was  constructed,  that  they  might  engage  in  the  reading 
and  exposition  of  the  Jewish   Scriptures,  though  deprived  of  the 
temple  services.    These,  as  we  have  before  stated,  were  never  over- 
looked by  the  apostles;   but  though  especially  the  apostle  of  the 
Gentiles,  yet  Paul  improves  every  opportunity  to  seek  the  lost  sheep 
of  the  house  of  Israel,  to  preach  the  gospel  to  those  who  were  the 
children  of  the  covenant  after  the  flesh.     This  was  on  Saturday,  or 
the  seventh  day — the  Jewish  sabbath.     Sat  down]  Took  their  seats, 
no  doubt  in  the  place  where  the  doctors  or  teachers  usually  sat,  as 
was  the  practice  of  those  who  were  used  to  teach  or  preach. 

15.  And  after  the  reading  of  the  law  and  the  prophets]  A  portion  se- 
lected from  the  law,  and  another  from  the  prophets,  which  was  the 


•    NOTES  ON  THE  ACTS.  225 

rulers  of  the  synagogue  sent  unto  them,  saying,  Ye  men  and 
brethren,  if  ye  have  any  word  of  exhortation  for  the  people, 
say  on. 

16  Then  Paul  stood  up,  and  beckoning  with  his  hand,  said, 
Men  of  Israel,  and  ye  that  fear  God,  give  audience. 

custom  among  the  Jews.  The  law,  or  the  five  books  of  Moses,  were 
tivided  into  sections  of  such  length  that  by  reading  one  every  sab- 
bath the  whole  of  the  books  of  the  law  would  be  read  through  every 
year.  Tfie  rulers  of  the  synagogue  sent  unto  them}  These  rulers  were 
men  of  age  and  repute  in  the  Jewish  community,  to  whom  was  com- 
mitted the  general  care  and  direction  of  the  synagogue,  and  who  saw 
that  the  exercises  were  properly  performed.  They  selected  the  read- 
ers of  the  appointed  Scriptures,  and  also  some  person  to  explain  and 
enforce  the  truths  read,  or  to  address  the  people  at  the  close  of  the 
reading.  They  also  exercised  the  office  of  judges  in  minor  offenses. 
One  of  their  number  bore  the  title  of  chief  ruler  of  the  synagogue. 
Seeing  these  Jewish  brethren — Paul  and  Barnabas — present,  they 
send  word  to  them  by  the  servant  of  the  synagogue,  that  they  could 
have  an  opportunity,  if  they  desired  it,  to  speak  to  the  people.  If  ye 
have  any  word,  &c.]  The  meaning  of  the  original  is :  "  If  either  of  you 
have  any  word  (of  exhortation)  to  address  to  the  people,  speak  it, 
this  being  the  proper  time."  These  addresses  were  usually  founded 
upon  the  Scriptures  read  just  before.  "  Being  strangers,"  says  the 
editor  of  the  Pictorial  Bible,  "  they  were  not  asked  to  read,  as  our 
Saviour  did  in  the  synagogue  of  Nazareth.  It  was  not  usual  for  any 
one  to  read  in  a  synagogue  of  which  he  was  not  a  member;  and 
hence,  although  our  Saviour  taught  in  many  synagogues,  it  does  not 
appear  that  he  ever  read  in  any  but  that  to  which  he  belonged.  The 
'  word  of  exhortation '  or  sermon,  must  not  be  confounded  with  such 
an  exposition  of  Scripture  as  our  Lord  declared  on  the  occasion  to 
which  we  have  referred.  It  was  a  distinct  matter  after  the  regular 
service  had  been  finished.  There  was  then  almost  always  a  dis- 
course delivered  by  some  competent  person.  There  was  no  regular 
officer  for  the  purpose;  but  any  properly  qualified  teacher,  who  hap- 
pened to  be  present,  was  asked,  or  offered  himself,  to  address  the 
congregation.  As  the  Jews  residing  in  foreign  parts  had  less  abund- 
ant opportunities  of  obtaining  instruction  in  this  way  than  those  in 
Judea,  they  were  probably  all  the  more  anxious  to  avail  themselves 
of  such  opportunities  as  offered  of  hearing  such  strangers  as  visited 
their  synagogues.  This  will  explain  the  character  of  the  present 
application  " 

16.  Tlien  Paul— said]  Of  this  address  to  his  own  brethren  after 
15 


226  NOTES  ON  THE  ACTS. 

1 7  The  God  of  this  people  of  Israel  chose  our  fathers,  and 
exalted  the  people  when  they  dwelt  as  strangers  in  the  land  of 
Egypt,  and  with  a  high  arm  brought  he  them  out  of  it. 

18  And  about  the  time  of  forty  years  suffered  he  their  man- 
ners in  the  wilderness. 

the  flesh,  Townsend  remarks  in  his  Notes : — "  Nothing  can  be  added 
to  the  arguments  which  the  apostles  have  addressed  in  their  reported 
sermons,  and  their  invaluable  epistles,  to  their  beloved  countrymen ; 
and  their  doctrines  seem  to  be  all  comprised  in  this  address  of  St. 
Paul.  He  reminds  them  of  the  former  mercies  of  God  to  the  family 
of  Abraham,  and  the  prediction  that  their  Messiah  should  be  de- 
scended from  David;  and  asserts  that  this  Messiah  was  Jesus  of 
Nazareth.  He  appeals  to  the  well-known  fact  of  the  resurrection  of 
Christ  from  the  dead  as  the  principal  evidence  of  the  truth  of  his 
declaration,  and  concludes  with  enforcing  that  one  important  truth, 
in  which  the  whole  human  race  are  so  immediately  interested,  that 
forgiveness  of  sins  is  to  be  proclaimed  through  Him  alone :  and  that 
Christ  alone  can  justify  the  Christian,  not  only  from  those  offenses 
from  which  they  were  typically  purified  by  the  ceremonial  law,  but 
from  those  sins  also  for  which  that  law  had  made  no  provision."  .  Men 
of  Israel,  and  ye  that  fear  God]  Two  classes  are  here  addressed,  both 
classes  being  present — the  native  Jew  and  the  Jewish  proselyte. 
There  were  two  kinds  of  the  latter  class,  as  we  have  before  observed, 
those  who  received  the  law,  and  were  circumcised,  and  those  who 
renounced  idolatry,  and  embraced  the  Jewish  religion,  but  did  not 
submit  to  circumcision.  Give  audience]  Hear. 

17.  Chose  our  fathers]  Selected  our  forefathers — Abraham,  Isaac, 
&c.,  the  patriarchs — to  be  objects  of  his  especial  regard,  the  founders 
of  a  peculiar  race,  and  the  depositaries  of  his  gracious  promises — 
keeping  them  distinct  from  all  other  nations.    Exalted  the  people] 
When  oppressed  in  the  land  of  Egyyt,  God  raised  them  in  the  re- 
spect and  fear  of  their  enemies  by  their  astonishing  increase,  and  by 
his  notable  miracles  in  their  behalf — or,  as  Doddridge  renders  it,  "  he 
raised  them  out  of  a  calamitous  state."     With  a  high  arm]  By  the 
exertion  of  mighty  power.    "  A  literal  translation  of  the  Hebrew 
phrase  bezerod  ramah,  with  a  lifted  up  arm,  to  protect  them,  and  de- 
stroy their  enemies.    The  meaning  of  the  phrase  is,  a  manifest  display 
of  the  divine  power." — CLARKE. 

18.  About  the  time  of  forty  years]  That  is,  from  the  time  of  their 
going  out  of  Egypt  until  they  reached  Canaan.     Suffered  he  their 
manners]  Endured  their  perverseness  and  frequent  disobedience — was 
long-suffering  toward  them.     The  reading  of  several  of  the  best 


NOTES  ON  THE  ACTS.  227 

19  And  when  he  had  destroyed  seven  nations  in  the  land  of 
Chanaan,  he  divided  their  land  to  them  by  lot. 

20  And  after  that  he  gave  unto  them  judges,  about  the  space 
of  four  hundred  and  fifty  years,  until  Samuel  the  prophet. 


editions  of  the  New  Testament  here  is  probably  the  correct  one: 
"  He  carried  them  in  his  arms,  in  the  wilderness,  as  a  nurse ;"  the 
apostle  having  reference,  perhaps,  to  the  passage  in  Deut.  i,  31, 
"  Thou  hast  seen  how  that  the  Lord  thy  God  bare  thee,  as  a  man 
doth  bear  his  son,  in^all  the  way  that  ye  went,  until  ye  came  into  this 
place."  The  meaning  of  the  passage  is,  that  his  dealings  toward 
them  were  marked  with  the  tenderness  of  a  nurse  for  her  infant 
child;  he  bore  them,  as  it  were,  in  his  bosom,  over  the  difficulties  of 
the  way. 

19.  When  he  had  destroyed  seven  nations  in  the  land  of  Chanaan]  That  is, 
when  he  had  destroyed  them  as  nations,  subdued,  humbled,  and  brought 
them  into  subjection,  not  exterminated  them.     These  nations  were 
the  Hittitites,  Canaanites,  Girgashites,  Amorites,  Perizzites,  Hivites, 
and  the  Jebusites.    He  divided  their  land  by  lot]  Thus  had  Joshua 
done  under  the  direction  of  the  Almighty.     (See  Joshua  xi,  23; 
xii,  6-8.) 

20.  He  gave  unto  them  judges]   From  the  death  of  Joshua  to  the 
choice  of  Saul  as  king,  men  were  raised  up  in  the  providence  of  God, 
not  in  a  regular  line  of  descent,  who  were  made  the  instruments  of 
relieving  them  from  the  oppressions  into  which  they  had  fallen,  and 
who  exercised  the  chief  authority  in  the  tribes,  bearing  the  title  of 
judges,  from  one  of  their  most  important  offices.    About  the  space  of 
four  hundred  and  fifty  years}  This  is  a  passage  of  no  small  difficulty 
with  commentators,  because  its  chronology  conflicts  with  that  of 
I  Kings  vi,  which  reads  thus :  "  And  it  came  to  pass  in  the  four  hun- 
dred and  eightieth  year  after  the  children  of  Israel  were  come  out  of 
the  land  of  Egypt,  in  the  fourth  year  of  Solomon's  reign  over  Israel, 
in  the  month  of  Zif,  which  is  the  second  month,  that  he  began  to 
build  the  house  of  the  Lord."     Taking  away  from  this  forty  years 
for  the  wandering  in  the  wilderness,  and  then  the  reign  of  David  and 
Saul  forty  years  each,  there  will  be  then  but  four  hundred  years  left 
between  their  coming  into  Canaan  and  the  reign  of  Saul.     The 
Jewish  historian,  Josephus,  agrees  with  the  apostle  in  his  chronology 
of  the  event,  and  differs  from  that  of  1  Kings,  in  that  he  makes  the 
period  there  mentioned  from  the  departure  out  of  Egypt  to  the 
building  of  the  temple  to  be  five  hundred  and  ninety-two  years.    If 
from  this  sum  the  forty  years  in  the  wilderness  be  subtracted,  seven- 
teen for  Joshua,  eighty  for  Saul  and  David,  four  for  the  reign  of 


228  NOTES  ON  THE  ACTS. 

21  And  afterward  they  desired  a  king:  and  God  gave  unto 
them  Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Benjamin,  by 
the  space  of  forty  years. 

22  And  when  he  had  removed  him,  he  raised  up  unto  them 
David  to  be  their  king ;  to  whom  also  he  gave  testimony,  and 

Solomon,  until  the  building  of  the  temple,  there  remain  four  hundred 
and  fifty-one  years  for  the  judges,  the  time  specified  by  the  apostle. 
From  this  it  appears  that  the  reckoning  of  Josephus  was  the  com- 
monly received  chronology  of  events,  and  the  apostle  uses  it  as  best 
known  to  his  hearers,  the  length  of  the  period  not  being  important, 
and  only  incidentally  introduced. 

Admitting  that  there  is  a  disagreement  in  dates,  it  is  a  matter  of 
small  importance,  and  easily  accounted  for :  numbers  being  anciently 
signified  by  letters,  a  little  variation  in  the  copying  of  succeeding 
manuscripts  would  materially  alter  the  original  amount;  but  tlw 
probability  is  that  there  is  no  discrepancy  here,  and  that  the  differ- 
ence arises  from  the  different  dates  from  which  the  two  series  com- 
mence. The  passages  have  been  reconciled  by  taking  the  meaning 
of  the  words  in  the  passage  in  Acts  to  be,  "  And  after  these  things, 
which  lasted  about  the  space  of  four  hundred  and  fifty  years,  he  gave 
them  judges  until  Samuel  the  prophet,"  that  is,  from  the  time  that 
God  chose  the  fathers  (which  some  fix  to  the  birth  of  Isaac)  to  the 
time  the  land  was  divided  to  them  by  lot,  was  nearly  four  hundred 
and  fifty  years,  and  then  God  appointed  judges  in  Israel.  "  Or  we 
may  suppose,"  says  Bloomfield,  "  that  in  this  number  are  reckoned 
the  years  of  the  reigns  of  the  tyrants  who  occasionally  held  Israel  in 
subjection  during  the  dynasty  of  the  judges ;  and  which,  when  added, 
make  up  exactly  four  hundred  and  fifty.  Thus  no  error  will  attach 
to  either  passage,  and  only  different  modes  of  computation  be  sup- 
posed to  be  adopted." 

21.  Saul  the  son  of  Cis]  The  same  as  Kish  of  the  Old  Testament, 
and  which  would  have  been  the  most  proper  translation  of  the  name 
here.  1  Sam.  ix,  x.    By  the  space  of  forty  years]  This  period  is  not 
stated  in  the  Old  Testament,  but  was  an  old  and  probably  correct 
tradition  among  the  Jews ;  Josephus  gives  the  same  period.     This 
period  embraces  the  time  from  his  anointing  by  Samuel  to  his  death, 
during  a  part  of  which  David  also  reigned;  and  some  think  this 
period  also  includes  the  time  in  which  Samuel  judged  Israel ;  this 
supposition  would  not  conflict  with  the  present  text. 

22.  And  when  he  had  removed  him]  From  his  office,  for  this  was 
done  some  time  before  his  death,  on  account  of  his  disobedience. 
1  Sam.  xv,  23,  26,  28.     To  whom  also  he  gave  testimony]  He  bore  wit- 


NOTES  ON  THE  ACTS.  229 

said,  I  have  found  David  the  son  of  Jesse,  a  man  after  mine  own 
heart,  which  shall  fulfill  all  my  will. 

23  Of  this  man's  seed  hath  God,  according  to  his  promise, 
raised  unto  Israel  a  Saviour,  Jesus : 

24  When  John  had  first  preached  before  his  coming  the  bap- 
tism of  repentance  to  all  the  people  of  Israel. 

ness ;  giving  a  manifest  expression  of  his  approbation  in  the  follow- 
ing language :  I  have  found — a  man  after  mine  own  heart,  which  shall 
fulfill  all  my  wilf]  This  is  not  a  literal  quotation  of  any  one  divine 
commendation  of  David  recorded  in  the  Scriptures,  but  is  a  kind 
of  summary  of  several  passages.  (See  Psa.  Ixxxix,  20;  1  Sam. 
xiii,  14.)  The  meaning  of  the  latter  clause  is,  that  David  was  one 
who  would,  contrary  to  Saul,  obey  the  Lord  in  the  government  of 
his  kingdom,  ordering  it  according  to  his  will.  Upon  this  Mr.  Ben- 
son remarks : — "  When  it  is  said  that  David  was  a  man  after  God's 
own  heart,  it  should  be  understood  not  of  his  private,  but  of  his  public 
character.  He  was  a  man  after  God's  own  heart,  because  he  ruled 
the  people  according  to  the  divine  will.  He  did  not  allow  of  idolatry; 
he  did  not  set  up  for  absolute  powers.  He  was  guided  in  the  govern- 
ment of  the  nation  by  the  law  of  Moses,  as  the  standing  rule  of  govern- 
ment, and  by  the  prophet,  or  the  divine  oracle,  whereby  God  gave 
directions  upon  particular  emergencies.  Whatever  Saul's  private 
character  was,  he  was  not  a  good  king  to  Israel.  He  did  not  follow 
the  law,  the  oracle,  and  the  prophet ;  but  attempted  to  be  absolute,  and 
thereby  to  subvert  the  constitution  of  the  kingdom.  That  this  was 
the  meaning  of  David's  being  a  man  after  God's  own  heart  will  easily 
appear  by  comparing  1  Sam.  xv,  28,  with  xxviii,  17,  18 ;  1  Chron.  x, 
13,  14 ;  Psa.  Ixxviii,  70." 

23.  This  man's  seed]    David's  descendants.    According  to  his  pro- 
mise]   (See  Matt,  xxii,  42;  John  vii,  42.     Compare  Psalm  Ixxxix, 
29,  36;  2  Sam.  vii,  16.)     Raised  unto  Israel  a  Saviour]  To  Israel  was 
the  Saviour  especially  promised,  though  he  came  as  the  Saviour  of 
all  men.     He  was  to  be  of  Jewish  descent  after  the  flesh  ;  and  to  the 
lost  children  of  the  house  of  Israel  was  his  gospel  first  to  be  preach- 
ed :  and  as  Paul  was  now  addressing  a  Jewish  audience,  he  alludes 
to  the  peculiar  relation  they  held  as  a  nation  to  the  Redeemer  of 
mankind ;  and  the  burden  of  the  argument  is  to  prove  that  Jesus  is 
the  Saviour  of  Israel,  for  whom  they  have  been  waiting. 

24.  When  John  had  first  preached  before  his  comma]  John  the  Bap- 
tist, who  presented  himself  as  the  forerunner  of  Christ,  saying,  "  The 
voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight,"  Matt,  iii,  1,  2,  11 ;  John  i,  23,  26,  27. 
The  baptism  of  repentance]  Those  who  presented  themselves  for  bap- 


230  NOTES  ON  THE  ACTS. 

25  And  as  John  fulfilled  his  course,  he  said,  Whom  think  ye 
that  I  am  ?     I  am  not  he :  but,  behold,  there  cometh  one  after 
me,  whose  shoes  of  his  feet  I  am  not  worthy  to  loose. 

26  Men  and  brethren,  children  of  the  stock  of  Abraham,  and 
•whosoever  among  you  feareth  God,  to  you  is  the  word  of  this 
salvation  sent. 

27  For  they  that  dwell  at  Jerusalem,  and  their  rulers,  because 
they  knew  him  not,  nor  yet  the  voices  of  the  prophets  which 

tism  to  John  took  upon  themselves  vows  to  live  new  and  righteous 
lives,  breaking  off  from  their  sinful  courses,  and  living  in  expectation 
of  the  coming  Messiah,  whose  disciples  they  were  to  become  upon 
his  advent. 

25.  And  as  John  fulfilled  his  course]  While  he  was  engaged  in  pur- 
suing his  appointed  work,  fulfilling  his  ministry,  likened  to  a  course 
or  race,  from  its  short  duration,  and  the  ardent  zeal  with  which  John 
nrosecuted  it.     He  said,  £c.]  These  are  not  the  exact  words  found  in 
the  evangelists,  but  they  express  the  same  sense.  ( See  Mark  i,  7 ;  Luke 
iii,  16;  John  i,  20,  26,  27.)     /  am  not  HE]  I  am  not  the  expected 
Messiah.     Whose  sltoes — /  am  not  worthy  to  loose]  Their  sandals,  made 
of  wood  and  leather,  and  strapped  upon  the  bottom  of  the  feet,  were 
unloosed  by  servants  as  a  guest  entered  the  house,  .and  the  feet, 
having  been  exposed  to  the  dust,  were  washed.     The  meaning  of 
John  was,  I  am  not  even  worthy  to  be  the  servant  of  the  Messiah,  so 
exalted  is  his  character.     The  apostle  alludes  to  the  office  and  minis- 
try of  John  to  show  that  he  fulfilled  those  prophecies  referring  to  the 
forerunner  of  the  Messiah,  and  thus  established  and  confirmed  the 
Messiabship  of  Christ.  Isa.  xl,  3;  Mai.  iv.  5. 

26.  Children  of  the  stock  of  Abraham]   Descendants  of  Abraham, 
natural  born  Israelites.     WJtosoever  among  you  feareth  God]   Prose- 
lytes.   Verse  16.     Is  the  word  of  this  salvation]    The  message,  the 
tidings  of  this  salvation — that  is,  the  doctrine  of  repentance  and  for- 
giveness through  faith  in  the  Redeemer. 

27.  Because  they  knew  him  not]   In  setting  forth  and  proving  his 
resurrection,  the  apostle  must  necessarily  describe  his  death.     This 
he  does,  speaking  with  all  possible  gentleness  of  the  conduct  of  the 
Jews  in  his  crucifixion,  so  as  not  to  exasperate  his  brethren  to  whom 
he  was  speaking,  attributing  their  conduct  to  ignorance  and  blind- 
ness.    They  did  not  know  him  as  the  Messiah.     They  did  not  recog- 
nize, or  were  not  convinced  by  the  miraculous  tokens  of  his  office 
and  mission.     They  did  not  crucify  him  as  the  Redeemer  of  Israel,  but 
as  a  supposed  deceiver.    Nor  yet  the  voices  of  the  prophets]  They  did 
not  understand  the  meaning  of  the  prophecies  read  every  sabbath  in 
their  hearing.    They  overlooked  the  true  character  of  the  Messiah 


NOTES  ON  THE  ACTS.  231 

are  read  every  sabbath-day,  they  have  fulfilled  them  in  con- 
demning him. 

28  And  though  they  found  no  cause  of  death  in  him,  yet  de- 
sired they  Pilate  that  he  should  be  slain. 

29  And  when  they  had  fulfilled  all  that  was  written  of  him, 
they  took  him  down  from  the  tree,  and  laid  him  in  a  sepulchre. 

30  But  God  raised  him  from  the  dead : 

31  And  he  was  seen  many  days  of  them  which  came  up  with 
him  from  Galilee  to  Jerusalem,  who  are  his  witnesses  unto  the 
people. 

32  And  we  declare  unto  you  glad  tidings,  how  that  the  pro- 
mise which  was  made  unto  the  fathers, 

and  of  his  kingdom,  expecting  a  temporal  prince  and  a  worldly 
Kingdom.  They  have  fulfilled  them  in  condemning  him]  Although  con- 
tinually hearing  these  prophecies,  still  they  had  been  so  perversely 
blind,  as  that,  by  their  rejection  of  Christ,  and  by  the  death  to  which 
they  subjected  him,  they  unconsciously  fulfilled  the  very  words  of 
their  prophets.  Psa.  xxii,  16-18;  Isa.  liii,  3,  7-9;  Dan.  ix,  26. 

28.  They  found  no  cause  of  death  in  him]  This  was  the  testimony  of 
the  Roman  governor  after  repeated  examinations,  and  after  listening 
to  the  clamorous  accusations  of  the  Jewish  rulers.    "  After  all  their 
efforts ;  after  the  treason  of  Judas ;  after  their  employing  false  wit- 
nesses ;  still  no  crime  was  laid  to  his  charge.     The  Sanhedrim  con- 
demned him  for  blasphemy ;  and  yet  they  knew  that  they  could  not 
substantiate  this  charge  before  Pilate,  and  they  therefore  endeavored 
to  procure  his  condemnation  on  the  ground  of  sedition."  Luke  xxii, 
70,  71 ;  xxiii,  1,  2. 

29.  Had  fulfilled  all  that  was  written]  That  is,  with  reference  to  his 
death.     They  took  him  down  from  the  tree]  This  does  not  mean  that 
his  persecutors  and  murderers  also  took  him  down ;  for  this  was  not 
the  fact.     Joseph  of  Arimathea,    a  disciple,  begged  his  body  of 
Pilate,  and  his  request  was   granted.     It  is  a  general  expression 
meaning  simply,  that  he  was  taken  down  from  the  cross ;  or  they — the 
jews — as  Joseph  and  Nicodemus,  who  requested  him,  were  Jews. 

31.  He  was  seen  many  days]  For  forty  days,  at  different  times  and 
places,  was  Jesus  manifested  to  his  disciples.     Of  them  which  came  up 
with  him  from  Galilee]  Of  the  apostles  and  disciples,  who  were  espe- 
cially appointed  to  bear  witness  of  his  resurrection.    (See  Acts  x, 
40,  41.) 

32.  And  we]   Paul  and  Barnabas.    Declare  unto  you  glad  tidings] 
Especially  joyful  tidings  to  the  Jews,  that  the  long-promised  Mes- 
siah had  actually  come.     The  promise  which  was  made  unto  the  fathers] 
Of  a  Messiah;  spread  all  over  the  Scriptures  of  the  Old  Testament 


232  NOTES  ON  THE  ACTS. 

33  God  hath  fulfilled  the  same  unto  us  their  children,  in  that 
he  hath  raised  up  Jesus  again ;  as  it  is  also  written  in  the  second 
Psalm,  Thou  art  my  Son,  this  day  have  I  begotten  thee. 

34  And  as  concerning  that  he  raised  him  up  from  the  dead, 
now  no  more  to  return  to  corruption,  he  said  on  this  wise,  I  will 
give  you  the  sure  mercies  of  David. 

33.  Hath  fulfilled — in  tltat  he  hath  raised  up  Jesus  again]  That  is, 
completed  and  confirmed  all  the  other  promises  relating  to  the  Mes- 
siah by  this  most  convincing  and  crowning  one.    "  Thou  art  my  Son, 
this  day  have  I  begotten  thee."   Psa.  ii,  7.    Not  that  by  raising  up 
Jesus  he  was  then  begotten  to  the  relation  of  Son,  but  by  this  resur- 
rection his  Sonship  was  declared  or  confirmed,  according  to  the  pro- 
phetic promise  in  the  second  Psalm.     4i  It  is  true,"  says  Mr.  Wesley, 
"  he  was  the  Son  of  God  from  eternity.     The  meaning,  therefore,  is, 
I  have  this  day  declared  thee  to  be  my  Son.    As  St.  Paul,  elsewhere, 
'  Declared  to  be  the  Son  of  God  with  power,  by  the  resurrection  from 
the  dead.'  Horn,  i,  4.    And  it  is  with  peculiar  propriety  and  beauty 
that  God  is  said  to  '  have  begotten  him '  on  the  day  when  he  raised 
him  from  the  dead,  as  he  seemed  then  to  be  born  out  of  the  earth 
anew." 

34.  And  as  concerning]  And  in  further  proof  of  this — that  is,  the 
fulfillment  of  the  promise  and  the  consequent  Messiahship  of  Christ. 
Now  no  more  to  return  to  corruption]  This  distinguished  the  resurrec- 
tion of  Christ  from  all  others.    Lazarus  had  been  raised,  but  was 
again  liable  to  disease,  death,  and  bodily  corruption.     The  reasoning 
of  the  apostle  here  seems  to  be,  that  Christ  is  additionally  proved  to 
be  the  Messiah,  in  that  his  resurrection  was  final,  and  not  temporary, 
according  to  what  had  been  prophesied  of  him ;  which  prophecies 
the  apostle  now  recites.     On  this  wise]  In  this  manner.    /  will  give, 
you  the  sure  mercies  of  David}  I  will  give  to  you;  that  is.  to  you  Jews, 
the  fulfillment  of  the  merciful  promises   made   to  David.     The 
apostle  here  quotes  from  Isa.  Iv,  3,  where  the  people  are  exhorted  to 
obedience,  with  the  assurance  that  the  blessing  promised  to  David 
shall  be  bestowed  upon  them  :  "  I  will  make  an  everlasting  covenant 
with  you,  even  the  sure  mercies  of  David."     These  promises  re- 
ferred to  the  reign  and  blessings  attending  the  kingdom   of  the 
Messiah — the  promised  Son  and  successor  of  David,  whose  kingdom 
should  be  perpetual.    "  The  apostle  argues  that  these  merciful  pro- 
mises have  been  proved  to  be  sure  and  true  by  their  fulfillment  in  the 
resurrection  of  Jesus;  which  resurrection  (so  accomplished  as  that, 
agreeable  to  the  prophecy  at  Psa.  xvi,  10,  his  body  did  not  experience 
that  corruption  which  results  from  permanent  death)  proved  him  to 
be  the  Messiah  promised  to  the  fathers." — BLOOMFIELD. 


NOTES  ON  THE  ACTS.  233 

35  Wherefore  he  saith  also  in  another  Psalm,  Thou  shalt  not 
suffer  thine  Holy  One  to  see  corruption. 

36  For  David,  after  he  had  served  his  own  generation  by  the 
will  of  God,  fell  on  sleep,  and  was  laid  unto  his  fathers,  and  saw 
corruption  : 

37  But  he,  whom  God  raised  again,  saw  no  corruption. 

38  Be  it  known  unto  you  therefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the  forgiveness  of  sins: 

39  And  by  him  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of  Moses. 

35.  In  another  Psalm]  (See  Psa.  xvi,  10.)     Peter  made  use  of  this 
passage  for  the  same  purpose,  when  arguing  before  the  Jews  in  Jeru- 
salem the  Messiahship  of  Christ,  allcdging  that  in  his  resurrection 
this  passage  was  fulfilled,  and  could  have  applied  to  no  other.     (See 
Acts  ii,  27,  31.) 

36.  Far  David— fell  mi  sleep]  Here  the  apostle  shows  that  the  pro- 
mise could  not  have  referred  to  David  himself,  as  he  did  see  corrup- 
tion, but  to  his  more  glorious  Son,  after  the  flesh.     The  marginal 
reading  of  the  sentence,  after  he  had  served  his  own  generation  by  the  will 
of  God,  is,  after  he  had  in  his  onvn  age  served  (or  obeyed)  the  will  of  God, 
which  is  probably  the  most  correct.    Fell  on  sleep]  Died — sweetly  and 
willingly,  as  one  sleeps  when  wearied.     Was  laid  unto  his  fathers]  In 
the  large,  deep  sepulchres  hewed  from  the  rock,  where  laid  the  bodies 
of  his  family  which  preceded  him.     Saw  corruption]  Decayed,  as  had 
all  the  dead  before  him. 

37.  But  he,  whom  God  raised  again]  Jesus,  the  lineal  descendant  of 
David,  according  to  the  promise  just  quoted.    Saw  no  corruption]  Did 
not  experience  the  effects  of  this  universal  law ;  his  body  not  suffer- 
ing decay  after  death.     (See  Acts  ii,  31,  34.) 

38.  Be  it  known  unto  you]  Tbe  apostle  now  commences  the  appli- 
cation of  his  discourse,  having  proved  that  Jesus  was  the  Messiah, 
as  confirmed  by  the  fulfillment  of  prophecy,  he  begins  to  present  the 
spiritual  benefits  resulting  from  his  coming,  and  offers  him  to  them 
as  the  object  of  their  faith  and  love.     Through  this  man]  By  his  in- 
strumentality :  that  is,  through  the  sacrificial  death  of  Jesus.     The 
forgiveness  of  sins]  In  which  is  implied  all  the  blessings  of  the  gospel, 
the  first  of  which  must  be  the  forgiveness  of  past  transgressions  in 
those  who  penitently  believe  in  Him. 

39.  And  by  him  all  that  believe  are  justified  from  all  things]  Here  the 
apostle  Paul  announces  the  blessed  doctrine  of  justification  by  faith, 
which  is  the  great  theme  of  nearly  all  of  his  epistles    All  that  be- 
lieve—fully relying  upon  him  for  forgiveness,  and  are  penitent  in 
view  of  their  sins,  are  absolved  from  the  penalty  attached  to  their 


284  NOTES  ON  THE  ACTS. 

40  Beware  therefore,  lest  that  come  upon  you  which  is  spoken 
of  in  the  prophets : 

41  Behold,  ye  despisers,  and  wonder,  and  perish  :  for  I  work 
a  work  in  your  days,  a  work  which  ye  shall  in  nowise  believe, 
though  a  man  declare  it  unto  you. 

disobedience — accounted  before  God  as  if  they  had  not  sinned,  and 
through  the  sacrifice  of  Christ,  who  honored  thereby  the  broken  law, 
we  stand  acquitted  from  the  fearful  consequences  of  sin,  and  uncon- 
demned  before  God,  being  justified  in  his  divine  mind  from  our  past 
transgressions.  As  says  the  apostle,  in  Rom.  v,  I :  "  Therefore  being 
justified  by  faith,  we  have  peace  with  God  through  our  Lord  Jesus 
Christ."  From  which  ye  could  not  be  justified  by  the  Jaw  of  Moses]  The 
Mosaic  system  was  chiefly  civil,  and  related  principally  to  the  order- 
ing of  the  life,  and  the  management  of  the  civil  polity  of  the  Jews ; 
so  far  as  it  was  spiritual,  it  referred  symbolically  to  Christ  and  the 
new  dispensation.  The  systems  of  sacrifices  and  ceremonies,  in  them- 
selves, were  unavailing  to  purge  the  conscience  from  guilt,  and  even 
to  forgive  sin,  as  the  apostle  clearly  shows,  Heb.  ix,  9-14;  and  be- 
sides, there  were  many  crimes  for  which  the  Mosaic  code  had  no 
pardon,  and  could  offer  no  atonement.  As  Mr.  Scott  remarks : — 
"  The  only  effect  of  the  sacrifices  and  purgations  of  the  Mosaic  law 
was  admission  into  the  congregation  again,  whence  the  breach  of 
some  positive  ceremony  had  excluded  a  man :  and  some  offenses 
punishable  with  death  admitted  no  sacrifice  at  all.  Whereas,  this 
atonement  of  Christ  reaches  to  the  perfect  and  eternal  forgiveness 
of  every  kind  and  degree  of  transgression  in  them  that  sincerely  be- 
lieve and  obey  him." 

40.  Beware  therefore]  Having  offered  the  encouraging  promises  of 
the  gospel  to  those  who  were  willing  to  believe  in  Jesus  as  the  Mes- 
siah, he  adds  the  succeeding  prophetic  warning  against  the  obstinate 
and  unbelieving.    In  the  prophets}  In  the  book  of  the  prophets ;  the 
twelve  minor  prophets,  from  Hosea  to  Malachi,  forming  but  one 
book  in  the  Jewish  canon.     The  particular  passage  cited  by  the 
apostle  is  found  in  Hab.  i,  5 ;  its  sense  is  given,  although  it  is  not 
quoted  verbatim. 

41.  Behold,  ye  despisers]  The  solemn  address  of  the  prophet,  when 
first  spoken,  referred  to  those  who  disbelieved  the  divine  threatening, 
that  God  would  deliver  them  into  the  hands  of  the  Chaldeans.     It 
was,  however,  peculiarly  applicable  to  those  who  should  reject  Christ, 
and  lay  themselves  liable  to  the  dreadful  consequences  that  must 
follow.    And  perish]  Doddridge  and  others  render  this,  "  and  disap- 
pear ;"  as  those  that  shall  perish  at  once,  and  vanish,  as  it  were,  out 


NOTES  ON  THE  ACTS.  235 

42  And  when  the  Jews  were  gone  out  of  the  synagogue,  the 
Gentiles  besought  that  these  words  might  be  preached  to  them 
the  next  sabbath. 

43  Now,  when  the  congregation  was  broken  up,  many  of  the 
Jews  and  religious  proselytes  followed  Paul  and  Barnabas ;  who, 
speaking  to  them,  persuaded  them  to  continue  in  the  grace 
of  God. 

44  And  the  next  sabbath-day  came  almost  the  whole  city  to- 
gether to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the  multitudes,  they  were  filled 
with  envy,  and  spake  against  those  things  which  were  spoken 
by  Paul,  contradicting  and  blaspheming. 

of  sight.  Bloomfield  renders  it,  "  and  be  exceedingly  amazed "  at  the 
impending  judgments  of  God.  Work  a  work]  Perform  a  work  of 
retribution,  referring  to  the  terrible  judgments  God  will  bring  upon 
those  who  despise  the  gospel.  Ye  shall  in  nowise  believe}  "  Which  you 
will  not  believe."  So  fearful  were  these  judgments  to  be  that  they 
would  not  believe  them  if  told  beforehand — a  figurative  expression 
showing  the  awful  character  of  the  punishment  to  be  visited  upon 
the  despisers.  This  language  was  applicable  to  the  terrible  temporal 
calamities  that  befell  the  Jewish  nation  soon  after  this,  and  to  the 
more  awful  doom  of  finally  impenitent  Jews  and  Gentiles  in  an 
other  world. 

42.  And  ivhen  the  Jews  were  gone  out  of  the  synagogue]  A  different 
version  of  this  verse,  found  in  the  best  copies  of  the  New  Testament, 
gives  to  it  the  following,  and  probably  the  true  reading :  "  And  when 
they,  that  is,  the  apostles,  were  going  out  of  the  synagogue  of  the 
Jews,  the  Gentiles  (that  is,  the  Gentile  proselytes)  besought,"  &c. 
That  these  words  might  be  preached  to  tliem]  These  doctrines.     They 
desired  further  explanations  and  instructions  concerning  the  gospel 
of  Christ  which  had  been  preached  by  the  apostles.     The  next  sab- 
bath] That  is,  the  next  seventh  day,  answering  to  our  Saturday,  that 
being  the  Jewish  sabbath. 

43.  Now,  when  the  congregation  was  broken  up]  As  they  dispersed  to 
their  homes,  the  services  having  closed  before.  Verse  42.    Persuaded 
them  to  continue  in  the  grace  of  God]  In  the  gospel  of  Christ,  which,  it 
seems,  some  had  embraced  during  the  discourse — this  is  called  the 
grace  of  God,  because,  in  the  gospel,  grace  is  eminently  seen  in  its 
origin,  in  its  operation,  and  in  its  heavenly  reward.     (See  Acts  xiv, 
3 ;  xx,  24 :  Rom.  v,  2 ;  Gal.  v,  4 ;  Col.  i,  6 ;  Heb.  xii,  15.) 

44.  Almost  the  whole  city  together]  Gentiles  as  well  as  Jews ;  a  great 
multitude,  attracted  by  the  reports  of  the  apostle's  discourse. 

45.  Filled  with  envy]  At  the  success  of  the  apostles  in  securing  the 


236  NOTES  ON  THE  ACTS. 

46  Then  Paul  and  Barnabas  waxed  bold,  and  said,  It  was 
necessary  that  the  word  of  God  should  first  have  been  spoken 
to  you :  but  seeing  ye  put  it  from  you,  and  judge  yourselves 
unworthy  of  everlasting  life,  lo,  we  turn  to  the  Gentiles  : 

47  For  so  hath  the  Lord  commanded  us,  saying,  I  have  set 
thee  to  be  a  light  of  the  Gentiles,  that  thou  shouldest  be  for  sal- 
vation unto  the  ends  of  the  earth. 

48  And  when  the  Gentiles  heard  this,  they  were  glad,  and 
glorified  the  word  of  the  Lord :  and  as  many  as  were  ordained 
to  eternal  life  believed. 

attention  of  the  multitudes,  and  in  obtaining  so  many  disciples  from 
among  them.  Blaspheming]  "Keviling;"  denying  what  they  said, 
and  adding  insult  to  their  injury  by  slandering  the  apostles. 

46.  Waxed  bold}  "  Speaking  boldly."     Increased  in  Christian  bold- 
ness, as  the  persecution  they  began  to  experience  called  for  firmness. 
As  their  day,  so  was  their  strength.     It  was  necessary]  It  was  in  ac- 
cordance with  the  instructions  of  Christ.   Verse  26 ;  Acts  iii,  26 ; 
Matt,  x,  6,  &c.     This  great  favor  having  been  bestowed  upon  them 
for  "  their  fathers'  sakes,''  that  the  Saviour  should  arise  in  their  na- 
tion, and  the  gospel  be  first  offered  for  their  faith,  a  peculiar  obliga- 
tion rested  upon  them,  and  a  severe  penalty  must  follow  their  neglect. 
Ye  put  it  from  you]  Reject  it.     Judge  yourselves]  Discern,  discover, 
make  known.    Unworthy  of  everlasting  life]  By  your  opposition  and  re- 
viling, you  act  as  if  you  were  unworthy  of  eternal  life ;  you  do,  in  fact, 
judge  and  condemn  yourselves, 'or  show  yourselves  to  be  unworthy 
of  that  eternal  life  which  only  can  be  obtained  by  faith  in  the  de- 
spised Jesus.     Lo,  we.  turn  to  the  Gentiles]  Not  from  the  Jews  every 
where,  because  he  afterward  preaches  to  them  in  other  places,  in 
every  Jewish  synagogue,  (Acts  xrii,  2,)  but  from  the  Jews  of  An- 
tioch.     He  had  given  them  the  first  opportunity,  preached  the  good 
news  of  the  gospel  first  in  their  synagogue ;  but  as  they  had  gene- 
rally rejected  and  reviled  it.  he  now  turns  from  them  to  the  Gentile 
inhabitants  of  Antioch. 

47.  For  so  hath  the  Tjord  comtnanded]    (See  Isa.  xlix,  6.)     The 
apostle  here  shows  from  a  Scripture  prediction  the  propriety  of  his 
offering  the  gospel  to  the  Gentiles.     In  the  chapter  from  which  the 
quotation  is  taken,  the  character  and  office  of  the  Messiah  are  pre- 
sented ;  and,  in  this  verse,  the  extent  of  his  commission — to  be  not 
only  the  Redeemer  of  Israel,  but  a  "  light  to  the  Gentiles,  and  for 
salvation  unto  the  ends  of  the  earth." 

48.  They  were  glad]  "  Rejoiced  greatly  "  to  hear  that  to  the  Gentiles, 
as  well  as  to  the  Jews,  this  great  salvation  was  to  be  offered.     Glori- 
Jied  the  word  oftJtf  T/rrd]  Saw  its  excellence,  and  spoke  in  its  praise ; 


NOTES  ON  THE  ACTS.  237 

49  And  the  word  of  the  Lord  was  published  throughout  all  the 
region. 

50  But  the  Jews  stirred  up  the  devout  and  honorable  women, 
and  the  chief  men  of  the  city,  and  raised  persecution  against 
Paul  and  Barnabas,  and  expelled  them  out  of  their  coasts.' 


expressed  aloud  their  admiration  of  its  universal  benevolence,  "  as 
worthy  of  the  impartiality  of  the  God  of  the  whole  universe."  And 
as  many  as  were  ordained  to  eternal  life]  The  original  word,  translated 
ordained,  signifies  disposed  or  prepared,  determined,  resolved.  There  is 
nothing  in  this  passage  relating  to  an  absolute  decree,  or  any  pre- 
destination to  salvation,  irrespective  of  the  voluntary  consent  of  the 
subjects,  but  reference  is  had  entirely  to  such  a  disposition  of  heart 
as  fitted  one  for  the  attainment  of  eternal  life.  "  Such  as  were  so 
disposed  and  prepared,  believed  through  divine  grace,  and  embraced 
the  gospel,  in  opposition  to  those  who,  by  rejecting  the  gospel, 
'judged  themselves  unworthy  of  everlasting  life.'  "  Upon  this  pas- 
sage Mr.  Wesley  makes  the  following  comment : — "  St.  Luke  does 
not  say  '  foreordained.'  He  is  not  speaking  of  what  was  done  from 
eternity,  but  what  was  done  through  the  preaching  of  the  gospel. 
He  is  describing  that  ordination,  and  that  only,  which  was  at  the 
very  time  of  hearing  it.  During  this  sermon  those  believed,  says  the 
apostle,  to  whom  God  then  gave  power  to  believe.  It  is  as  if  he  had 
said,  They  believed, '  whose  hearts  the  Lord  opened  ;'  as  he  expresses 
it  in  a  clearly  parallel  place,  speaking  of  the  same  kind  of  ordina- 
tion. Acts  xvi,  14,  &c.  It  is  observable,  the  original  word  is  not 
once  used  in  Scripture  to  express  eternal  predestination  of  any  kind. 
The  sum  is,  All  those,  and  those  only,  who  were  now  ordained,  now 
believed.  Not  that  God  rejected  the  rest :  it  was  his  will  that  they 
also  should  be  saved ;  but  they  thrust  salvation  from  them.  Nor 
were  they  who  then  believed  constrained  to  believe.  But  grace  was 
there  first  copiously  offered  them.  And  they  did  not  thrust  it  away, 
so  that  a  great  multitude  even  of  the  Gentiles  were  converted.  In  a 
word,  the  expression  properly  implies  a  present  operation  of  divine 
grace  working  faith  in  the  hearers." 

49.  The  word  of  the  Lord]  The  gospel.     Throughout  aR  the  region] 
The  country  around  Antioch. 

50.  The  devout  and  honorable  women]  Gentile  ladies  of  high  rank, 
united  to  husbands  who  had  influence  in  the  city,  and  who  had  been 
converted  to  Judaism,  and  were  even  now  considered  devout,  ac 
cording  to  the  Jewish  estimation,  for  their  faithful  attention  to  the 
ceremonies  of  their  law.     Chief  men  of  the  city]  The  magistrates  of 
the  city.     They  may  have  represented  the  apostles  to  them  as  so- 


238  NOTES  ON  THE  ACTS. 

51  But  they  shook  off  the  dust  of  their  feet  against  them,  and 
came  unto  Iconium. 

52  And  the  disciples  were  filled  with  joy  and  with  the  Holy 
Ghost. 

ditious  men,  and  setters  forth  of  new  religions,  opposed  to  the  tran- 
quillity and  safety  of  the  city,  and  to  their  heathen  worship.  Expelled 
them  out  of  their  coasts]  Probably  not  using  force,  but  ordering  them 
to  leave  the  limits  of  their  territories;  to  which  command  the 
apostles,  not  resisting  the  arm  of  the  law,  submit,  and  leave. 

51.  But  they  shook  off  the  dust  of  their  feet  against  them]  For  thus  our 
Saviour  had  commanded  them  to  do,  as  they  departed  from  any  house 
or  city  that  did  not  receive  them.  (Matt,  x,  44.)  as  a  testimony  against 
them  of  their  having  been  offered  Christ  and  rejecting  him  as  their 
Saviour.     "  The  act  of  shaking  off  the  dust  of  their  feet  showed  very 
significantly  their  abhorrence  of  the   guilt  which  was  involved  in 
rejecting  the  gospel.     It  showed  that  they  dreaded  to  have  any  part 
or  lot  with  a  people  that  arrayed  themselves  so  strenuously  against 
God.     And  as  they  acted  not  in  their  private  capacity,  but  as  am- 
bassadors and  ministers  of  God,  they  thus  gave  warning  of  the  re- 
jection from  God  which  awaited  opposers,  if  they  continued  to  de- 
spise the  gospel." — RIPLEY.     Came  into  Iconium]  A  populous  city, 
east  of  Antioch,  in  the  province  of  Lyconia. 

52.  And  the  disciples  were  JHled  with  joy]  They  were  filled  with  spi- 
ritual joy — the  natural  effect  of  the  religion  they  had  lately  embraced. 
Though  their  beloved  teachers  were  drawn  away,  and  they  them- 
selves probably  persecuted,  still,  in  the  midst  of  all  afflictions,  they 
were  filled  with  unspeakable  and  unalloyed  joy.     And  with  the  Holy 
Ghost]  They  were  richly  endowed  witli  the  gifts  and  graces  of  the 
Holy  Spirit,  in  his  office  as  sanctifier,  reference,  probably,  not  being 
had  here  to  the  power  of  working  miracles,  as  there  is  no  mention 
of  the  bestowment  of  this  upon  them  through  the  instrumentality  of 
the  apostles. 


NOTES  ON  THE  ACTS.  239 


CHAPTER  XIV. 

1.  Paul  and  Barnabas  driven  by  persecution  from  Iconium.  8.  Paul  heals 
the  cripple  at  Lystra ;  he  and  Barnabas  worshiped  as  gods.  19.  Paul  stoned. 
21.  They  pass  through  the  different  churches  confirming  the  disciples.  26.  Re- 
turn to  Antioch,  and  report  success. 

AND  it  came  to  pass  in  Iconium,  that  they  went  both  together 
into  the  synagogue  of  the  Jews,  and  so  spake,  that  a  great 
multitude,  both  of  the  Jews,  and  also  of  the  Greeks,  believed. 

2  But  the  unbelieving  Jews  stirred  up  the  Gentiles,  and  made 
their  minds  evil-affected  against  the  brethren. 

3  Long  time  therefore  abode  they  speaking  boldly  in  the  Lord, 
which  gave  testimony  unto  the  word  of  his  grace,  and  granted 
signs  and  wonders  to  be  done  by  their  hands. 

4  But  the  multitude  of  the  city  was  divided :  and  part  held 
with  the  Jews,  and  part  with  the  apostles. 


1.  So  spake]  So  conclusively,  so  powerfully,  and  with  so  much  of 
the  influence  of  the  Holy  Ghost.     Of  the  Greeks]    Probably  prose- 
lytes who  spoke  the  Greek  language ;  although  some  suppose  them 
to  have  been  Gentiles  drawn  to  the  Jewish  synagogue  by  the  fame 
of  the  apostles. 

2.  But  the  unbelieving  Jews]    Those  who  refused  to  acknowledge 
Jesus  as  their  Messiah,  and  rejected  the  doctrines  of  the  apostles. 
Stirred  up  the  Gentiles]  Instigated,  set  on  the  heathens,  against  the 
brethren — Paul  and  Barnabas — and  those  who  had  embraced  Christ. 
Evil-affected]  Imbittered,  prejudiced  against. 

3.  Long  time  therefore  abode  they]  In  order  to  build  up  and  confirm 
the  faith  of  the  numerous  converts,  and  to  overcome  the  opposition 
and  prejudice  against  them,  by  their  humble,  pious  lives,  and  public 
instructions.    Speaking  boldly  in  the  Lord}  These  words  may  either 
mean  that  they  boldly  preached  Jesus,  that  is,  his  doctrines  and  re- 
ligion, or,  as  many  commentators  render  them,  "  speaking  freely  in 
reliance  upon  the  Lord."     Gave  testimony]  That  is,  the  Lord  gave 
assurance  or  evidence  of  the  truth  of  their  doctrine  by  giving  them 
power  to  work  miracles.     Word  of  his  grace]  The  gospel.     Granted 
signs  and  wonders]  Miracles ;  which  were  signs  of  the  presence  and 
power  of  God,  and  wonderful  for  their  extraordinary  character. 

4.  Was  divided]   Held  different  opinions  of  the  doctrines  of  the 
apostles — the  one  party  approving,  the  other  rejecting.    Part  held 
with  the  Jews]  Joined  with  them  in  their  enmity  against  the  brethren, 
as  apostates  from  their  religion.    Part  mth  the  apostles]  Espoused 
their  cause,  probably  from  sympathy. 


240  NOTES  CXN  THE  ACTS. 

5  And  when  there  was  an  assault  made  both  of  the  Gentiles, 
and  also  of  the  Jews,  with  their  rulers,  to  use  them  despitefully, 
and  to  stone  them, 

6  They  were  ware  of  it,  and  fled  unto  Lystra  and  Derbe, 
cities    of   Lycaonia,  and  unto  the  region  that    lieth    round 
about : 

7  And  there  they  preached  the  gospel. 

8  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his 
feet,  being  a  cripple  from  his  mother's  womb,  who  never  had 
walked. 

9  The  same  heard  Paul  speak :  who  steadfastly  beholding  him, 
and  perceiving  that  he  had  faith  to  be  healed, 

5.  When  there  was  an  assault  made]  When  there  was  a  full  purpose 
a  set  design,  to  make  an  attack  upon  them,  for  they  did  not  wait  for 
its  execution.     To  use  them  despitefully]    With  violence  and  abuse 
To  stone  them]  As  blasphemers  against  the  law.  Deut.  xiii,  6.     So 
they  stoned  Stephen,  as  speaking  "  blasphemous  words  against  the 
law  and  the  temple,"  Acts  vi,  13 ;  and  so  also  they  attempted  to  stoiu 
Christ  for  supposed  blasphemy.  John  x,  33. 

6.  They  were  ware  of  it]  By  some  means  the  plot  came  to  their 
knowledge.     The  original  rather  means,  "  Having  taken  considera- 
tion respecting  the  matter,  what  was  best  to  be  done."    Lystra  and 
Derbe,  cities  of  Lycaonia]    Lycaonia  was  another  province  of  Asia 
Minor,  adjoining  Pisidia  on  the  north-east.     These  two  cities  were  in 
a  southerly  direction  from  Iconium. 

8.  Impotent  in  his  feet]  Having  no  strength  in  his  feet,  they  being 
entirely  incapable  of  bearing  the  weight  of  his  body.     He  sat,  em- 
phatically expressing  his   helplessness,  not  having  the   power  of 
walking.    A  cripple  from  his  mother's  womb]  His  weakness  was  not  a 
late  or  sudden  affection,  but  had  been  of  long  continuance,  even  from 
his  birth,  so  that  he  had  never  been  able  to  walk ;  thus  making  him 
a  most  suitable  subject  for  the  display  of  divine  power  in  his  cure. 
The  derivation  of  the  word  cripple,  Mr.  Bloomfield  remarks,  is  sug- 
gested by  the  old  spelling  of  the  word  creeple,  one  who  can  only  creep, 
and  not  walk  upright. 

9.  Perceivinff  that  he  hadfaitfi  to  be  healed]  Seeing  manifested  in  his 
countenance,  as  he  gazed  upon  him,  that  look  of  confidence  in  his 
truth,  and  power  to  do  him  good,  that  fitted  him  to  become  a  subject 
of  miraculous  energy ;  or  the  divine  power  now  bestowed  upon  him, 
enabled  him  to  discern  this  state  of  heart  in  the  impotent  man.    This 
cripple  may  have  heard  of  the  miracles  performed  by  the  apostles  in 
Iconium,  and  on  this  account  had  great  faith  in  their  ability  to 
cure  him. 


NOTES  ON  THE  ACTS.  241 

10  Said  with  a  loud  voice.  Stand  upright  on  thy  feet     And 
he  leaped  and  walked. 

1 1  And  when  the  people  saw  what  Paul  had  done,  they  lifted 
up  their  voices,  saying  in  the  speech  of  Lycaonia,  The  gods  are 
coine  down  to  us  in  the  likeness  of  men. 

12  And  they  called  Barnabas,  Jupiter;  and  Paul,  Mercurius, 
because  he  was  the  chief  speaker. 

10.  Stand  upright]  The  more  evidently  to  exhibit  the  miraculous 
power.    He  leaped  and  walked]  Placing  the  miracle  beyond  a  doubt 
of  its  reality,  and  expressing  the  most  natural  course  of  one  for  the 
first  time  able  to  use  his  feet.    (See  Acts  iii,  6,  7.) 

11.  In  the  speech  of  Lycaonia}  What  this  was,  cannot  be  certainly 
known.     The  original  language  of  these  provinces  was  Syriac ;  but 
having  been  conquered  by  the  Greeks,  the  latter  language  gained 
the  ascendency.     The  present  dialect  probably  was  a  mixture  of 
corrupt  Greek  and  Syriac.     "  St.  Paul  evidently  did  not  understand 
what  was  spoken,  otherwise  he  would  have  prevented  the  preparation 
for  sacrifice." — BLOOMFIELD.     The  gods  are  come  down  to  us  in  the 
lifceness  of  men\    Heathen  mythology  is  full  of  traditions  of  their 
divinities,  whom  they  supposed  to  superintend  human  affairs,  visit- 
ing the  earth,  especially  cities  consecrated  to  their  honor,  in  human 
shape.     And,  witnessing  this  astonishing  and  merciful  miracle,  ex- 
hibiting evidently  superhuman  power,  they  immediately  concluded 
that  their  city  was  honored  with  the  presence  of  their  gods  incarnate. 

12.  They  called  Barnabas,  Jupiter ;  and  Paul,  Mercurius]  "Mercury 
was  esteemed  the  god  of  letters  and  eloquence,  and  was  usually  re- 
presented as  an  active  young  man :  having,  therefore,  determined  to 
consider  that  Paul  and  Barriubas  were  gods,  it  was  natural  enough 
that  they  should  regard  Paul,  he  being  the  younger,  and  more  elo- 
quent of  the  two,  as  Mercury.     The  appearance  of  Barnabas  may 
probably,  in  like  manner,  have  reminded  the  Lystrians  of  the  appear- 
ance in  which  Jupiter  was  represented  to  them  by  painters   and 
sculptors.     This  was  a  venerable,  full-bearded  personage,  in   the 
advanced  prime  of  life,  of  grave  countenance,  and  majestic  presence 
— not  looking  as  one  prone  to  speak,  but  as  one  whose  mind  was 
deeply  concentrated  on  thoughts  and  purposes  within;  and  yet  not 
so  deeply  as  to  be  entirely  unobservant  of  the  outer  world  and  its 
concerns." — Pic.  Bible.    Jupiter  was  the  chief  of  the  heathen  gods, 
and  was  usually  represented  as  attended  by  Mercury,  who  was  his 
messenger.     There  appears  to  have  been  a  temple  of  Jupiter  in 
Lystra.     Mr.  Harrington  remarks : — "  The  persuasion  of  their  being 
Jupiter  and  Mercury  might  gain  the  more  easily  upon  the  minds  of 
the  Lvcaonians  on  account  of  the  well-known  fable  of  Jupiter  and 

16 


242  NOTES  ON  THE  ACTS, 

13  Then  the  priest  of  Jupiter,  which  was  before  their  city, 
brought  oxen  and  garlands  unto  the  gates,  and  would  have 
done  sacrifice  with  the  people. 

14  Which  when  the  apostles,  Barnabas  and  Paul,  heard  of, 
they  rent  their  clothes,  and  ran  in  among  the  people,  crying  out, 

15  And  saying,  Sirs,  why  do  ye  these  things  ?     We  also  are 
men  of  like  passions  with  you,  and  preach  unto  you,  that  ye 
should  turn   from  these  vanities  unto  the  living  God,  which 

Mercury,  who  were  said  to  have  descended  from  heaven  in  human 
shape,  and  to  have  been  entertained  by  Lycaon,  from  whom  the 
Lycaonians  received  their  name." 

13.  Then  the  priest  of  Jupiter]    The  chief  of  the  priests ;   "  the 
chief  priest  of  the  temple  of  Jupiter."    The  name  of  the  deity  is 
here  used  for  his  temple.     Which  was  before  their  city]  It  was  cus- 
tomary among  the  ancients  to  erect  a  temple  to  the  tutelary  or 
guardian  divinity  of  their  cities,  near  their  walls.     In  front  of  Lystra 
there  was  a  temple  to  Jupiter,  who  was  considered  the  especial  pro- 
tector of  their  city.    Brought  oxen  and  garlands  unto  the  gates]  Brought 
chaplets  of  flowers  to  place  around  the  horns  of  the  victim,  according 
to  their  idolatrous  custom,  when  an  animal  was  offered  in  sacrifice. 
It  is  not  certain  whether  these  sacrifices  were  brought  to  the  gates 
of  the  city,  or  to  the  portals  of  the  temple,  or  to  the  doors  of  the 
house  where  the  apostles  were  at  this  time.    And  tcould  have  done 
sacrifice  with  the  people]  Joining  with  the  people  in  their  belief  in  the 
presence  of  deities,  he  would  have  offered  the  same  sacrifices  and 
prayers  to  them  that  he  offered  to  Jupiter. 

14.  They  rent  their  clothes]  Significant  of  their  surprise  and  utter 
abhorrence  of  this  act.     By  this  expressive  symbol,  the  Jews  exhi- 
bited their  grief  at  the  death  of  friends,  or  in  a  public  calamity. 
They  were  also  accustomed  to  rend  their  garments  when  they  heard 
blasphemy,  or  witnessed  any  great  transgression  of  their  law,  ex- 
pressing at  once  their  grief  and  abhorrence.   Matt,  xxvi,  65 ;  Gen. 
xxxvii,  29,  34 ;  xliv,  13  ;  Josh,  vii,  6. 

15.  We  also  are  men  of  like  passions  u'ith  you]  As  if  he  had  said.  Wre 
are  men  only,  not  gods ;  the  Greek  term  denoting  the  being  subject 
to  those  infirmities  natural  to  mortality — passions,  affections,  wants, 
weakness,  diseases,  death.     We  are  frail  mortals  like  yourselves,  far 
from  being  gods.     Ye  should  turn  from  these  vanities]  These  vain  cere 
monies,  or  the  worship  of  these  vain  idol  gods.    By  this  term,  as 
expressive  of  their  utter  inability  to  help  their  worshipers,  the  folly 
of  their  ceremonies,  and  the   irrational  character  of  all  idolatries 
heathen  gods  and  idol  worship  arc  known  in  the  Old  Testament.  Isa. 
xlv,  9 ;  Jer.  xiv,  22 ;  1  Cor.  viii,  4.     Unto  the  licing  God]  As  distin 


NOTES  ON  THE  ACTS.  243 

made  heaven,  and  earth,  and  the  sea,  and  all  things  that  are 
therein : 

16  Who  in  times  past  suffered  all  nations  to  walk  in  their  own 
ways. 

1 7  Nevertheless  he  left  not  himself  without  witness,  in  that  he 
did  good,  and  gave  us  rain  from  heaven,  and  fruitful  seasons, 
filling  our  hearts  with  food  and  gladness. 

18  And  with  these  sayings  scarce  restrained  they  the  people, 
tha':  they  had  not  done  sacrifice  unto  them. 

guished  from  these  dead  idols.  Which  made  heaven  and  earth}  The 
apostle,  as  ever,  seizes  this  happy  opportunity  of  preaching  the  true 
God,  while  he  forbade  their  idol  worship  to  himself  and  Barnabas. 
Probably  for  the  first  time,  in  reference  to  many  of  them,  this  great 
fact  was  announced.  Many  idolatrous  Gentiles,  it  may  be,  for  the 
first  time  heard  this  great  truth,  and  learned  the  origin  of  the  uni- 
verse, concerning  which  the  best-educated  heathens  had  but  the  most 
vague  and  idle  notions. 

16.  Who — suffered  all  nations  to  walk  in  tlteir  own  ways}  That  is, 
the  Gentile  nations ;  for  the  Jews  were  an  exception.     God  is  said 
to  have  suffered  them  to  do  thus,  not  that  he  gave  them  no  light  or 
direction,  so  that  they  might  discover  a  better  way;  for  we  learn  that 
even  among  them  "  he  left  not  himself  without  a  witness,"  so  as  to 
take  away  every  excuse  for  not  worshiping  him  as  God ;  nor  that  he 
suffered  them  to  go  on  in  sin  with  impunity :  but  on  account  of  their 
willful  wickedness,  he  left  them,  in  his  infinite  wisdom,  to  their  own 
voluntarily  perverted  reasons — not  having  raised  up  for  them   a 
prophet  or  religious  instructor,   or  sent  to  them  a  written  reve- 
lation. 

1 7.  Nevertheless  he  left  not  himself  wiihout  witness]  Although  he  had 
not  given  a  written  revelation,  still  he  had  given  continual  exhi- 
bitions of  his  presence,  power,  and.  providence ;  so  that  the  heathen 
themselves  had  always  been  conscious  of  a  higher  power,  although, 
in  their  sinful  folly,  their  minds  had  become  darkened  as  to  the  true 
God.     The  goodness  of  God  as  exhibited  in  all  his  works  and  pro- 
vidences, the  gracious  and  plentiful  seasons,  were  all  calculated  to 
reveal  his  character,  and  call  forth  the  warmest  sentiments  of  grati- 
tude toward  him,  and  in  not  yielding  this  to  him — all  that  he  re- 
quired of  them — he  left  them  without  excuse.    Filling  our  hearts  with 
food  and  gladness]  That  is,  satisfying  our  bodies  with  food,  and  filling 
our  hearts  with  gladness.    Dr.  Hales  remarks,  that "  the  apostle  leaves 
them  to  draw  the  conclusion  from  these  premises,  that  it  would  be  the 
height  of  ingratitude  (and  impiety)  to  transfer  to  the  creature  the 
worship  due  only  to  the  Creator." 


244  NOTES  ON  THE  ACTS. 

19  And  there  came  thither  certain  Jews  from  Antioch  and 
Iconium,  who  persuaded  the  people,  and  having  stoned  Paul, 
drew  him  out  of  the  city,  supposing  he  had  been  dead. 

20  Howbeit,  as  the  disciples  stood  round  about  him,  he  rose 
up,  and  came  into  the  city :  and  the  next  day  he  departed  with 
Barnabas  to  Derbe. 

21  And  when  they  had  preached  the  go-pel  to  that  city,  and 
had  taught  many,  they  returned  again  to  Lystra,  and  to  Iconium, 
and  to  Antioch, 

19.  Jews  from  Antioch]  Antioch  in  Pisidia,  where  a  persecution 
had  been  excited  against  Paul,  and  from  whence  he  had  been  for- 
cibly driven.     Not  satisfied  with  their  previous  cruelties,  they  now 
follow  him  to  Lystra.  Acts  xiii,  14,  50,  51.     "Men  will  often  travel 
further  to  do  evil  than  they  will  to  do  good ;  and  many  men  show 
more  zeal  in  opposing  the  gospel  than  professed  Christians  do  in 
advancing  it."     Iconium]    (See  Acts  xiii,  51.)     Who  persuaded  the 
people]  That  they  were  enemies  to  their  gods,  and  seeking  to  over- 
throw their  worship,  and  introduce  another  religion,  and,  therefore, 
should  be  put  to  death.    Having  stoned  Paul]  Whom  just  now  they 
had  worshiped  as  a  god.    What  a  striking  exhibition  of  the  fickle- 
ness of  human  popularity ! 

To  this  stoning  Paul  refers  when  alluding  to  his  sufferings  for  the 
sake  of  Christ  and  the  gospel.  2  Cor.  xi,  25.  The  verse  may  either 
mean  that  these  Jews  persuaded  the  multitude  to  permit  them  to 
stone  Paul,  or  to  stone  him  themselves.  Drew  him  out  of  the  city] 
Witli  such  insults  the  dead  bodies  of  malefactors  were  treated;  they 
being  dragged  by  the  heels  out  of  the  city  gate,  (according  to  the 
law  which  enjoined  their  removal;)  and,  if  not  interred,  were  cast 
forth  as  food  for  the  dogs  and  birds  of  prey.  Supposing  he  had  been 
dead]  Not  that  Paul  feigned  death,  as  some  have  idly  surmised,  or 
that  he  actually  died,  and  was  miraculously  restored  to  life,  but  he 
was  at  the  point  of  death,  had  swooned  away,  and  was  entirely  sense- 
less. Paul,  as  the  chief  speaker,  seems  to  have  been  the  principal 
object  of  persecution. 

20.  Stood  round  about  him]  Anxiously  watching  the  result,  fearing 
the  worst,  and  probably  earnestly  praying  for  his  recovery.    He  rose 
up]  It  would  seem  that  miraculous  aid  must  have  been  given  the 
apostle,  or  he  would  not  so  soon  have  recovered  from  the  effect  of 
his  stoning,  and  been  able  the  next  day  to  return  to  Derbe. 

21.  Had  taught  many]    Literally,  "made  many  disciples."     This 
city  was  the  most  distant  place  which  they  had  visited  in  their  tour; 
and  now  they  commence  their  return,  visiting  the  churches  they  had 
formed,  comforting  and  strengthening  them. 


NOTES  ON  THE  ACTS.  245 

22  Confirming  the  souls  of  the  disciples,  and  exhorting  them 
to  continue  in  the  faith,  and  that  we  must  through  much  tribu- 
lation enter  into  the  kingdom  of  God. 

23  And  when  they  had  ordained  them  elders  in  every  church, 

22.  Confirming  the  souls  of  the  disciples]   Strengthening  and  esta- 
blishing them  in  the  truths  of  the  gospel.     There  is  evidently  no 
allusion  here  to  the  episcopal  rite  of  confirmation,  by  which  peni- 
tents are  admitted  to  the  full  privileges  of  the  church,  no  ceremony 
being  performed;  but  the  souls  of  these  young  converts  were  en- 
couraged by  the  "  hopes  set  before  them  "  to  endure  the  great  fight 
of  affliction  and  persecution  to  which  they  were  now  exposed.    Ex- 
horting] Presenting  and  urging  motives.    And  that  we  must  through 
much  tribulation]  That  is,  this  was  one  topic  of  the  apostles'  exhorta- 
tion— that,  in  the  economy  of  grace,  tribulation  and  persecution  were 
to  be  made  instruments  for  sanctifying  and  preparing  them  for  the 
kingdom  of  heaven.     Thus  our  Saviour  taught :  "  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me.    For  whosoever  will  save  his  life,  shall  lose  it;  and  who- 
soever will  lose  his  life  for  my  sake,  shall  find  it."  Matt,  xvi,  24,  25. 

"  The  persecutions  and  various  troubles  to  which  pious  persons  are 
at  any  time  subjected  in  this  life,  are  designed,  in  the  providence  of 
God,  to  test  their  faith,  to  confirm  their  patience  and  love,  to  with- 
draw their  affections  from  the  world,  and  excite  their  aspirations  for 
that  holy  state  of  bliss  where  the  righteous  will  be  for  ever  with  the 
Lord.  Troubles  are  an  almost  essential  part  of  the  Lord's  dis 
cipline  in  training  up  his  children  on  earth  for  heaven."  (See  Heb. 
xii,  5,  6.) 

23.  And  when  they  had  ordained  them  elders  in  every  church]  From 
among  these  converts,  the  most  suitable  persons,  as  to   age  and 
ability,  were  selected  to  be  ministers  and  pastors,  very  probably  at 
first  exercising  their  trades  and  professions  in  connection  with  their 
spiritual  labors.     These  were  solemnly  set  apart  by  the  apostles  to 
he  presbyters  or  elders ;  here  equivalent,  perhaps,  to  the  general  term 
officers.     The  word  rendered  ordained,  signifies  to  appoint  or  constitute. 
The  original  term  expresses  usually  the  act  of  raising  the  hand  by 
way  of  approving  a  person  or  resolution  in  a  public  assembly,  or  the 
act  of  placing  the  hands  upon  the  head  of  a  person  set  apart  for  the 
ministerial  office.    Both  of  these  acts  may  have  been  performed  at 
the  ordination  of  these  elders ;  the  choice  of  the  apostles  may  have 
been  approved  by  the  congregation,  by  the  raising  of  their  hands, 
and  the  hands  of  Paul  and  Barnabas  were  laid  upon  their  heads, 
accompanied  with  prayer  and  fasting  when  they  constituted  them  to 


246  NOTES  ON  THE  ACTS. 

and  had  prayed  with  fasting,  they  commended  them  to  the  Lord, 
on  whom  they  believed. 

24  And  after  they  had  passed  throughout  Pisidia,  they  came 
to  Pamphylia. 

25  And  when  they  had  preached  the  word  in  Perga,  they  went 
down  into  Attalia : 

26  And  thence  sailed  to  Antioch,  from  whence  they  had  been 
recommended  to  the  grace  of  God,  for  the  work  which  they 
fulfilled. 

27  And  when  they  were  come,  and  had  gathered  the  church 

be  presbyters,  spiritual  pastors  of  the  churches.  The  appointment 
of  officers  in  the  churches  was  made  a  matter  of  solemn  moment  by 
the  apostles.  They  spent  a  season  in  earnest  prayer  for  the  blessing 
of  God  upon  them,  accompanying  the  whole  with  devotional  fasting. 
Commended  them  to  tlie  Lord]  Committed  them  into  the  Saviour's 
hands,  whose  ministers  they  were,  and  there  left  them.  How  blessed 
thus  to  place  our  friends  in  the  arms  of  Christ,  when,  in  his  provi- 
dence, we  are  called  to  leave  them  for  a  time ! 

24.  Passed  through  Pisidia]  On  their  way  back  to  Syria  and  Judea. 

25.  Went  down  into  Attalia]  This  town  was  a  seaport  in  Pamphylia, 
not  far  west  from  Perga. 

26.  And  thence  sailed  to  Antioch]  Antioch  in  Syria,  from  whence 
they  had  set  out  on  their  itinerancy.    Probably  coming  by  ship  from 
Attalia  to  Seleucia,  (Acts  xiii,  4,)  on  the  coast  of  Syria,  and  then 
crossing  the  country  to  Antioch.     From  whence  they  had  been  recom- 
mended] In  Antioch,  as  we  have  seen.  (Acts  xiii,  1,  2,)  they  had  been 
set  apart  by  a  special  call  of  the  Holy  Ghost  to  preach  the  gospel  to 
the  Jews  and  heathen  in  Asia  Minor,  and  had  been  commended  to 
the  protection  and  blessing  of  God,  while  engaged  in  their  laborious 
and  exposed  calling.     Which  they  fulfilled]  God  had  been  with  them, 
and,  in  the  face  of  a  thousand  obstacles  and  imminent  dangers,  they 
had  now  accomplished  it. 

27.  And  when  they  were  come,  &c.]  This  was  the  first  foreign  mis- 
sion under  the  Christian  dispensation.     The  apostles  had  been  sent 
out  by  the  church  in  Antioch,  accompanied  with  their  sincere  pray- 
ers ;  and  now  all  are  interested  upon  their  return  to  listen  to  the 
report  of  their  successes,  and  are  therefore  called  together  by  the 
apostles.     They  rehearsed]  Related.     All  that  God  had  done  with  them] 
Making  them  the  honored  instruments.     They  take  none  of  the 
glory  of  their  success  to  themselves ;  God  had  accomplished  it  all. 
How  he  had  opened  the  door  of  faith  unto  the  Gentiles]  That  is,  given 
the  Gentiles  an  opportunity  of  believing  in  the  gospel,  opening  the 
way  by  his  own  divine  providence, 


NOTES  ON  THE  ACTS.  247 

together,  they  rehearsed  all  that  God  had  done  with  them,  and 
how  he  had  opened  the  door  of  faith  unto  the  Gentiles. 
28  And  there  they  abode  long  time  with  the  disciples. 

28.  And  there  they  abode  long  time  vrith  the  disciples]  How  long  they 
remained  in  Antioch  is  not  certainly  known.  If,  as  is  generally  be- 
lieved, the  tour  just  described  took  place  about  A.  D.  45,  or  46,  and 
the  council  held  at  Jerusalem,  recorded  in  the  next  chapter,  occurred 
in  A.  D.  51  or  53,  then  an  interval  of  from  five  to  eight  years  inter- 
vened, concerning  which  the  sacred  historian  is  silent.  It  is  certain, 
however,  that  Paul  made  several  journeys  of  which  we  have  no 
record  in  the  New  Testament;  possibly  some  of  these  journeys 
occurred  at  this  time.  It  is  very  probable  that  all  this  time  Paul 
and  Barnabas  were  engaged  in  extending  the  work  of  God  in  the 
surrounding  provinces.  Thus  Paul  tells  us  that  he  preached  the 
gospel  as  far  as  Ulyria,  on  the  Adriatic  Gulf.  Rom.  xv,  19.  "Many 
of  the  tribulations  and  perils  through  which  the  apostle  Paul  passed, 
are  not  mentioned  by  St.  Luke,  particularly  those  of  which  he  him- 
self speaks.  2  Cor.  xi,  23-27.  He  had  been  five  times  scourged  by 
the  Jews;  thrice  beaten  by  the  Romans;  thrice  shipwrecked;  a 
whole  night  and  a  day  in  the  deep,  probably  saving  his  life  upon  a 
plank;  besides  frequent  journeyings,  and  perils  from  his  country- 
men, from  the  heathen,  from  robbers  in  the  city,  in  the  wilderness, 
in  the  sea,  among  false  brethren,  &c.  Of  none  of  these  have  we  any 
circumstantial  account.  Probably  most  of  these  happened  in  the 
Jive  years  which  elapsed  between  the  apostles'  return  to  Antioch,  and 
the  council  of  Jerusalem." — CLARKE. 


CHAPTER  XV. 

1.  Judaizing  teachers  from  Jerusalem  sow  dissensions  in  the  church  concern- 
ing circumcision.  2.  Paul  and  Barnabas  are  sent  to  Jerusalem,  and  place  the 
matter  before  the  apostles  and  elders.  6.  A  council  is  called.  22.  The  decision 
sent  by  letters  to  the  churches.  36.  Strife  between  Paul  and  Barnabas. 

AND  certain  men  which  came  down  from  Judea,  taught  the 
brethren,  and  said,  Except  ye  be  circumcised  after  the 
manner  of  Moses,  ye  cannot  be  saved. 

1.  And  certain  men]  The  majority  of  the  Jewish  converts,  perhaps, 
still  believed  that  the  gospel  had  not  superseded  the  Mosaic  law,  and 
that  all  the  heathen  must  become  Jews— become  circumcised,  which 
was  the  prime  distinctive  rite  in  the  Mosaic  ritual — before  they  could 
become  Christians,  and  that,  in  connection  with  the  gospel,  the  cere 


248  NOTES  ON  THE  ACTS. 

2  When  therefore  Paul  and  Barnabas  had  no  small  dissension 
and  disputation  with  them,  they  determined  that  Paul  and  Bar- 
nabas, and  certain  other  of  them,  should  go  up  to  Jerusalem  unto 
the  apostles  and  elders  about  this  question. 

3  And  being  brought  on  their  way  by  the  church,  they  passed 
through  Phenice  and  Samaria,  declaring  the  conversion  of  the 
Gentiles :  and  they  caused  great  joy  unto  all  the  brethren. 

monial  requirements  of  the  law  were  to  be  attended  to.  In  Antioch, 
the  church  was  composed  of  both  Jews  and  Gentiles,  and  this  ques- 
tion early  became  a  source  of  unhappy  dissension.  It  appears,  also, 
that  certain  persons,  who  were  also  Pharisees,  upon  their  own  respon- 
sibility, came  down  from  Jerusalem,  where  the  church  was  wholly 
composed  of  Jews,  and  where  they  clung  with  the  most  tenacity  to 
their  national  prejudices,  and  instigated  the  Jewish  portion  of  the 
Antiochan  church  against  the  Gentile,  involving  them  in  a  contro- 
versy upon  this  subject.  Taught  the  brethren}  The  brethren  in  An- 
tioch— the  converted  Gentiles.  After  the  manner  of  Moses}  According 
to  the  institution  of  Moses.  Circumcision  being  the  most  important, 
and  the  initiatory  rite,  is  put  for  the  whole  ceremonial  law  of  Moses. 
Ye  cannot  be  saved]  Thus  making  the  gospel  utterly  powerless  as  the 
only  means  of  salvation. 

2.  No  small  dissension  and  disputation  with  them]  The  minds  of  the 
apostles  were  united  and  clear  on  this  subject    They  at  once  re- 
sisted these  intermeddling  Jews ;  disputed  their  doctrines,  and  held 
not  a  few  discussions  with  them.    The  term  dissension  here  denotes  a 
warm,  a  zealous  discussion  and  controversy,  not  implying  any  impro- 
per heat  or  temper  on  the  part  of  the  apostles.    They  determined]  All 
appear  to  have  united  in  this  determination.    Should  go  up  to  Jerusalem 
unto  the  apostles  and  ciders]  For  at  Jerusalem  the  church  had  been  first 
formed ;  here  were  the  majority  of  the  apostles  and  the  ciders,  the  older 
and  most  experienced  disciples,  who  had  been  in  the  church  from  the 
beginning — to  these  the  question  is  now  to  be  committed ;  the  apostles 
being  inspired  mea,  and  the  representatives  of  Christ  upon  the  earth,  it 
was  but  right  that  their  decision  should  be  obtained.     And  by  gaining 
their  opinion,  the  question  would  not  only  be  settled  for  Antioch, 
but  throughout  all  the  churches  of  the  Gentiles. 

3.  And  being  brought  on  their  way  by  the  church]  That  is,  a  portion 
of  the  church,  as  was  usual,  went,  out  of  respect,  a  part  of  the  way 
with  them — "  being  sent  forward,  or  accompanied  on  their  way,  by 
the  representatives  of  the  church."    It  may  also  mean,  that  the  church 
provided  them  with  the  necessary  means  for  prosecuting  this  journey. 
Passed  through  Phenice]  Traveled  down  the  Phenician  coast,  forming 
the  north-west  boundary  of  Palestine ;  of  which  province  Tyre  and 


NOTES  ON  THE  ACTS.  249 

4  And  when  they  were  come  to  Jerusalem,  they  were  received 
of  the  church,  and  of  the  apostles  and  elders,  and  they  declared 
all  things  that  God  had  done  with  them. 

5  But  there  rose  up  certain  of  the  sect  of  the  Pharisees,  which 
believed,  saying,  That  it  was  needful  to  circumcise  them,  and 
to  command  them  to  keep  the  law  of  Moses. 

Sidon  were  the  principal  cities.  Samaria}  The  central  division  of 
the  Holy  Land ;  they  would  cross  from  the  Phenician  coast  through 
Samaria  in  their  direct  route  from  Antioch  to  Jerusalem.  Declaring 
the  conversion  of  the  Gentiles]  Over  all  these  countries  Christianity  had 
spread;  and  these  faithful  men  of  God,  knowing  the  comfort  and 
inspiration  that  such  intelligence  must  impart  to  them,  spread  the 
glad  tidings  of  the  work  of  God  in  the  upper  provinces  as  they  go, 
relating  what  God  had  wrought  among  the  Gentiles.  Caused  great 
joy]  As  this  exceeded  the  first  expectations  of  Jewish  believers,  that 
the  Gentiles  also  should  be  called  to  this  great  salvation ;  they  rejoiced 
in  the  triumphs  of  their  Master,  and  in  the  benefits  that  must  accrue 
to  the  happy  souls  that  had  believed.  The  true  Christian  always 
rejoices  in  a  revival  of  religion  wherever  it  may  take  place,  because 
precious  souls  are  saved,  and  Jesus  honored. 

4.  They  were  received  of  the  church,  &c.]  This  was  probably  a  private 
meeting,  collected   together  to  receive  them,  and  not  the  public 
assembly  soon  after  called  to  discuss  the  important  question  of  their 
mission.     This  was  designed  to  be  of  a  more  social  character,  to  re 
ceive  intelligence  of  the  spread  of  the  work  under  the  labors  of  Paw. 
and  Barnabas,  and  for  offering  them  fraternal  greetings  and  religious 
exercises.     "It  is  pleasing  to  notice  here  the  mention  of  the  church, 
as  well  as  of  its  officers  and  of  the  apostles.     All  felt  an  interest  in 
the  prosperity  of  the  Christian  cause,  and  were  united,  as  in  a  com- 
mon concern.    A  good  pattern  for  Christians  in  every  age.    Between 
the  officers  and  the  body  of  the  church,  heartfelt  union  and  mutual 
interest  ought  ever  to  be  cherished." 

5.  But  there  rose  up  certain,  &c.]  In  relating  the  success  of  the  gospel 
in  the  different  cities  where  they  had  preached,  and  the  peculiar  ob- 
stacles they  had  met,  they  could  not  well  avoid  alluding  to  the  dis- 
sensions caused  by  the  question  of  circumcision  in  churches  composed 
of  both  Jewish  and  Gentile  converts.     Immediately  upon  the  intro- 
duction of  the  topic,  certain  of  the  church,  who  belonged  to  the  sect 
of  the  Pharisees,  and  were  educated  to  be  peculiarly  superstitious  in 
their  attention  to  the  ceremonial  law,  and  who  had  not  yet  so  far 
learned  of  Christ,  that  this  law  was  done  away,  being  fulfilled  by  his 
death ;  "  started  up,"  as  the  original  forcibly  expresses  it,  and  as- 


250  NOTES  ON  THE  ACTS. 

6  And  tlie  apostles  and  elders  came  together  for  to  consider 
of  this  matter. 

7  And  when  there  had  been  much  disputing,  Peter  rose  up 
and  said  unto  them,  Men  and  brethren,  ye  know  how  that  a 
good  while  ago,  God  made  choice  among  us,  that  the  Gentiles, 
by  my  mouth,  should  hear  the  word  of  the  gospel,  and  believe. 

serted  their  confident  opinion  that  Gentile  Christians  should  be  cir- 
cumcised.    Which  believed]  Maintained,  taught. 

6.  And  the  apostles  and  elders  came  together]  The  public  assembly, 
where  the  multitude  were  gathered  together,  was  no  place  to  discuss 
calmly,  and  with  proper  deliberation,  so  weighty  a  question ;  so  the 
apostles  do  not  enter  into  the  argument,  but  seem  to  listen  in  silence 
to  the  hasty  judgment  of  the  Pharisees.     The  apostles  and  presby- 
ters of  the  church  into  whose  hands  the  Lord  had  committed  his 
gospel,  and  who  were  responsible  to  him  for  its  purity,  and  whose 
decisions  would  be  final,  not  only  for  Jerusalem,  but  also  for  the 
whole  company  of  disciples  everywhere,  are  summoned  together. 
This  authority  Christ  gave  to  them.    Matt,  xviii,  18-20.     This  is 
what  is  called  the  first  council  at  Jerusalem.     The  members  of  the 
church,  it  would  seem  from  verses  12,  22,  23,  came  in  during  the 
discussion;  but  the  consultation  was  confined  to  the  apostles  and 
elders,  and  they  signified  their  concurrence  in  the  result  of  their 
deliberations. 

7.  And  when  there  had  been  much  disputing}  Not  implying  anger  or 
unfriendly  rebuke,  but  warm  discussion,  and  strong  contrary  opinions. 
Those  who  held  to  the  necessity  of  the  ceremonial  law,  not  having 
personally  witnessed  the  divine  tokens  of  God's  approbation  of  the 
uncircumcised  Gentiles,  held  with  great  tenacity  to  what  they  erro- 
neously believed  to  be  the  truth  of  God.    We  may  innocently  en- 
tertain different  opinions  from  our  brethren,  and  urge  them  with 
decision,  without  being  ruffled  in  temper,  or  disposed  unjustly  to 
censure  our  antagonists,  who  may  be  alike  conscientious.     The 
apostles  withheld  their  opinions  until  the  subject  had  been  fully  dis- 
cussed by  the  brethren  present,  and  all  the  different  views  fairly  pre- 
sented, that,  in  their  decision,  they  might  meet  all  the  objections 
urged  against  the  view  they  were  unanimously  led  to  take  under 
the  guidance  of  the  Holy  Spirit.    Peter  rose  up]    With  great  pro- 
priety, as  he  had  received,  by  personal  revelation,  a  commission  in 
particular  to  the  Gentiles,  and  had  been  the  first  to  preach  the  gospel 
to  them.    A  good  while  ago]  An  indefinite  period.     According  to  the 
common  reckoning,  it  had  been  from  ten  to  twelve  years  since  Peter 
had  preached  to  the  household  of  Cornelius.     God  made  choice  among 
vs,  that — by  my  mouth,  &c.]  "  God  hath  made  choice  of  me;"  the  plural 


NOTES  ON  THE  ACTS.  251 

8  And  God,  which  knoweth  the  hearts,  bare  them  witness, 
giving  them  the  Holy  Ghost,  even  as  he  did  unto  us : 

9  And  put  no  difference  between  us  and  them,  purifying  their 
hearts  by  Faith. 

10  Now  therefore  why  tempt  ye  God,  to  put  a  yoke  upon  the 
neck  of  the  disciples,  which  neither  our  fathers  nor  we  were 
able  to  bear  ? 

being  used  for  the  singular,  "  that  the  Gentiles  should  hear  the  gos- 
pel by  my  mouth,  and  believe :  that  is,  that  I  should  be  the  first  in- 
strument of  the  conversion  of  the  Gentiles."  (See  Acts  x.) 

8.  And  God,  which  knoweth  the  hearts]    And  therefore  could  be 
deceived  by  no  professions  of  faith  and  penitence ;  and  who  saw 
their  spiritual  fitness   to  become   members  of  his   church.     Bare 
them  witness]  By  bestowing  upon  them  the  Holy  Ghost  in  both  his 
enlightening  and  cleansing  offices,  and  in  his  miraculous  gifts,  in  the 
same  manner  that  he  had  witnessed  to  the  conversion  of  Jewish  con- 
verts on  the  day  of  Pentecost.  Acts  x,  44-46. 

9.  And  put  no  difference  between  us  and  them]  That  is,  receiving  them 
to  his  approbation,  both  circumcised  and  uncircumcised  upon  the 
same  terms,  and  bestowing  upon  them  the  same  blessings.    Purify, 
ing  their  hearts  by  faith]  Cleansing  them  from  sin,  of  which  circum- 
cision was  the  symbol,  through  faith  in  the  same  Redeemer.     "  The 
argument  here  is  plainly  to  this  effect,  That  God,  by  pouring  his 
Holy  Spirit  on  the  uncircumcised  Gentiles,  as  he  had  done  upon  the 
circumcised  Jews,  had  plainly  demonstrated  that  he  had  received 
them  to  his  favor,  and  made  no  discrimination,  as  to  his  choicest 
gifts,  between  them  and  the  Jews ;  and  that  legal  purification,  which 
seemed  wanting  to  them  on  account  of  their  noncircumcision,  he  had 
fully  and  abundantly  supplied  in  '  purifying  their  hearts  by  faith ;' 
and  therefore,  saith  he,  your  endeavor  to  impose  upon  them  these 
legal  observances,  to  render  them  acceptable  to  God,  after  so  signal 
an  evidence  that  he  accepteth  them  without  them,  must  be  a  '  tempt- 
ing God,'  as  that  phrase  constantly  imports  a  distrusting  or  disbe- 
lieving him  after  sufficient  evidence  vouchsafed  of  his  good-will  and 
pleasure." — WHITBY. 

10.  Why  tempt  ye  God]  "  Try  the  forbearance  of  God,  by  perversely 
resisting  his  will ;"  or,  Why  demand  of  him  further  proof  or  test, 
after  such  convincing  testimonies  of  his  will  and  approbation  ?     To 
put  a  yoke  upon  the  neck  of  the  disciples]  Under  the  figure  of  a  yoke, 
the  burdensome  ceremonial  rites,  and  legal  observances  of  the  Mo- 
saic law  are  signified.    By  thus  imposing  all  these  oppressive  require- 
ments upon  the  Gentile  converts,  they  placed  them  in  the  same 
position  that  they  were  before  the  gospel  was  preached ;  the  Gentiles 


252  XOTES  ON  THE  ACTS. 

11  But  we  believe,  that  through  the  grace  of  the  Lord  Jesua 
Christ,  we  shall  be  saved,  even  as  they. 

12  Then  all  the  multitude  kept  silence,  and  gave  audience  to 
Barnabas  and  Paul,  declaring  what  miracles  and  wonders  God 
had  wrought  among  the  Gentiles  by  them. 

13  And  after  they  had  held  their  peace,  James  answered,  say- 
ing, Men  and  brethren,  hearken  unto  me. 


becoming  then  members  of  the  Jewish  church  by  submitting  to  its 
ceremonial  law.  This  Mosaic  law  the  apostle  also  styles  a  yoke  of 
bondage,  in  contrast  with  the  spiritual  liberty  which  characterizes  the 
gospel.  Which  neither  our  fathers  nor  we  were  able  to  bear?]  The  cere- 
monial law  was  burdened  with  such  a  multitude  of  requirements, 
that  transgression  was  almost  unavoidable,  and  therefore  caused 
those  who  were  conscientious,  continual  uneasiness.  It  could  not 
cleanse  the  heart  from  guilt;  and  thus  continual  reference  was 
necessarily  had  to  the  atoning  sacrifice  offered  as  a  propitiation  foi 
sin.  Its  heavy  tithes  and  numerous  sacrifices  were  exceedingly 
burdensome  to  the  Jewish  people ;  and  had  not  God,  by  a  special 
providence,  rendered  both  their  fields  and  their  flocks  very  fruitful, 
they  could  not  possibly  have  borne  so  painful  a  ritual. 

11.  But  we  believe}  We,  Jewish  apostles.     That  through  the  grace  of 
the  Lord,  &c.]  "  This,"  says  Dr.  Clarke,  "  seems  to  be  an  answer  to 
an  objection,  'Has  not  God  designed  to  save  us,  the  Jews,  by  an 
observance  of  the  law ;  and  them,  the  Gentiles,  by  the  faith  of  the  gos- 
pel ?'    No :  for  we  Jews  can  be  saved  no  other  way  than  through 
the  grace  of  the  Lord  Jesus  Christ:  and  this  is  the  way  in  which 
the  Gentiles  in  question  have  been  saved.     There  is  but  one  way  of 
salvation  for  Jews  and  Gentiles,  the  grace,  mercy,  or  favor,  coming 
by  and  through  the  Lord  Jesus,  the  Christ ;  this  is  now  fully  opened 
to  the  Gentiles ;  and  we  believe  we  shall  be  saved  in  the  same  way." 

12.  Then  all  tlie  multitude  kept  silence]  The  whole  assembly,  moved 
by  the  solemn  and  convincing  words  of  Peter,  waited  in  silence  to 
hear  a  confirmation  of  what  the  apostle  had  asserted  from  the  lips 
of  those  who  had  been  laboring  among  the  Gentiles.    It  was  the 
silence  of  conviction,  for  the  arguments  of  the  apostle  could  not  be 
gainsayed.     This  favorable  silence  Paul  and  Barnabas  improved,  in 
relating  the  events  of  their  recent  tours,  the  numerous  conversions, 
the  evidences  of  the  Holy  Spirit's  presence,  the  miracles  they  were 
permitted  to  work  in  confirmation  of  the  correctness  of  their  couise, 
and  the  approbation  of  God  upon  their  labors. 

13.  James  answered]  This  was  the  son  of  Alpheus,  surnamed  the 
Less,  to  distinguish  him  from  the  James  whom  Herod  the  king  had 


NOTES  ON  THE  ACTS.  258 

14  Simeon  hath  declared  how  God  at  the  first  did  visit  the 
Gentiles,  to  take  out  of  them  a  people  for  his  name. 

15  And  to  this  agree  the  words   of  the   prophets;   as  it  is 
written, 

16  After  this  I  will  return,  and  will  build  again  the  tabernacle 
of  David  which  is  fallen  down ;  and  I  will  build  again  the  ruins 
thereof,  and  I  will  set  it  up : 

1 7  That  the  residue  of  men  might  seek  after  the  Lord,  and  all 

put  to  death.  Acts  xii,  17.    James  evidently  presided  here,  which  is 
a  proof  that  no  supremacy  was  given  to  St.  Peter. 

14.  Simeon]  Another  form  of  the  name  Simon :  Simon  Peter  being 
intended,  who  had  just  now  spoken.    How  God  at  the  first}  In  what 
manner  God  first  signified  his  will  that  the  Gentiles  should  receive 
the  gospel.    Did  visit  the  Gentiles]  Show  favor  to  them,  visit  them  in 
mercy.     To  take  out  of  them  a  people  for  his  name]  To  secure,  by  the 
preaching  of  the  gospel  among  the  Gentiles,  as  he  had  among  the 
Jews,  a  people  called  by  his  name,  and  devoted  to  his  honor — a  pecu- 
liar people,  the  people  of  God. 

1 5.  And  to  this  agree  the  words  of  the  prophets]  That  is,  the  conver- 
sion of  the  Gentiles  was  agreeable  to  the  predictions  of  several  of  the 
prophets;  a  specimen  of  which  James  proceeds  to  quote.    (Compare 
Isa.  ii,  2-4;  xlix,  6;  Micah  iv,  1-4.)     As  it  is  written}  The  quotation 
is  taken  from  Amos  ix,  11,  12 ;  and  the  meaning  of  the  passage  is 
given,  although  not  in  the  precise  language  of  our  version  of  it. 

16.  After  this  I  will  return,  and  will  build  again  the  tabernacle  of  David 
which  is  fallen  doicn]  The  prophet  had  been  predicting  the  overthrow 
of  the  Jews,  but  after  this — after  their  desolation — the  word  of  God 
foretells  a  recovery,  and  a  restoration  to  prosperity,  to  be  enjoyed 
not  only  by  the  Jews,  but  by  the  "  remnant  of  Edom,"  "  the  heathen 
upon  whom"  his  "name  would  be  called."     This  passage  the  an- 
cient Jews  applied  to  the  times  of  the  Messiah,  as  one  appellation  of 
him  was  Bar  Naphli,  (fallen  down;)  the  name  being  derived  from 
this  very  quotation  from  Amos.    I  will  build  again]  Will  re-establish. 
The  tabernacle  of  David]   A  figurative  expression  for  the  house  or 
kingdom  of  David.     The  most  ancient  habitations  being  tents  and 
tabernacles — booths — a  man's  house  is  usually,  in  the  Hebrew  lan- 
guage, called  his  tabernacle.     Which  is  fallen  down]    Depressed,  in 
ruins,  as  the  house  of  David  had  been  since  the  captivity. 

17.  That  the  residue  of  men]    That  is,  others  besides  the  Jews. 
The  passage  may  be  rendered,  "  That  the  remainder  of  men  may 
seek  the  Lord,  even   all   the  Gentiles  upon  whom  my  name   is 
called."     According  to  the  idiom  of  the  Hebrew,  the  sentence,  upon 
whom  my  name,  is  called,  signifies  those  who  are  consecrated  to  me, 


254  NOTES  ON  THE  ACTS. 

the  Gentiles,  upon  whom  my  name  is  called,  saith  the  Lord, 
who  doeth  all  these  things. 

18  Known  unto  God  are  all  his  works  from  the  beginning  of 
the  world. 

1 9  Wherefore  my  sentence  is,  that  we  trouble  not  them,  which 
from  among  the  Gentiles  are  turned  to  God : 

20  But  that  we  write  unto  them  that  they  abstain  from  pol- 

who  worship  me.  "  The  original  Hebrew  is,  '  that  they  may  possess 
the  remnant  of  Edom,' which  many  critics  think  is  corrupted;  but 
the  Edomites  being  great  enemies  of  the  church  of  Israel,  the  calling 
of  them  may  mean,  that  all  the  residue  of  men,  even  the  very  ene- 
mies of  the  Jews,  should  be  converted :  and  so  both  the  Hebrew  and 
the  apostle's  words  will  agree  in  sense." — HOLDEN.  Who  doeth  all 
these  things]  That  is,  in  his  providence  secures  the  fulfillment  of  all 
these  prophecies. 

18.  Known  unto  God  are  all  his  uvrfa]  As  if  he  had  said,  This  intro- 
duction of  the  Gentiles  unto  his  favor  and  kingdom  is  no  new  and 
unforeseen  event  on  the  part  of  God ;  but  this  prophecy  proves  it 
ever  to  have  been  his  intention  in  the  fullness  of  days  to  bring  in  the 
outcasts,  through  the  gospel  of  his  Son.     From  the  beginning  of  the 
ivorld]  Literally,  from  eternity.     This  knowledge  of  all  future  events 
by  the  divine  Being  is  styled  his  prescience  or  foreknowledge.     What 
a  comforting  thought  to  the  Christian,  amid  all  the  confusion  and 
surprising  changes  continually  exhibited  on  the  face  of  the  earth, 
that  none  of  these  are  unforeseen  or  unprovided  for  in  the  infinite 
knowledge  and  wisdom  of  God !     It  may  seem  to  man  impossible  to 
bring  order  out  of  this  confusion ;  to  secure,  by  the  apparently  slow 
operation  of  the  principles  of  Christianity,  the  promised  spiritual 
subjugation  of  all  the  nations  and  kingdoms  of  the  earth  to  Christ ; 
but  with  God  nothing  is  impossible ! 

"Blind  unbelief  is  sure  to  err, 
And  scan  his  work  in  vain  ; 
God  is  his  own  interpreter, 
And  lie  will  make  it  plain." 

19.  My  sentence]  My  opinion — my  judgment.    In  this,  he  expresses 
the  corresponding  sentiment  of  all  the  apostles,  they  not  dissenting — 
his  sentence  also  having  the  force  of  inspiration.     Thtd  we  trouble  not 
them]  That  we  do  not  molest  them  with  unnecessary  disputations 
upon  unimportant  subjects — that  we  do  not  burden  them  with  irk- 
some, heavy,  and  unnecessary  rites. 

20.  But  that  we  write  unto  thf-ni\   While  the  Gentile  Christians  were 
thus  publicly  relieved  from  the  burdens  of  the  ceremonial  law,  there 


NOTES  ON  THE  ACTS.  255 

lutions  of  idols,  and  from  fornication,  and  from  things  strangled, 
and  from  blood. 

were  certain  practices  common  among  the  heathen  into  which  the 
converts  would  be  liable  to  run,  which  would  be  at  once  peculiarly 
offensive  to  the  Jew,  and  abhorrent  to  the  principles  of  Christianity. 
That  they  abstain  from  pollutions  of  idols}  That  is,  from  meats  offered 
to  idols,  as  explained  in  verse  29.  Among  the  Gentiles,  after  the 
victim  had  been  offered  in  the  temple,  and  a  portion  had  been  given 
to  the  priests,  and  sometimes  another  eaten  by  the  offerer  himself  and 
his  friends  upon  the  spot,  the  remainder  was  taken  home  by  the 
priests  for  domestic  uses,  and  sometimes  was  sent  to  the  public 
shambles  to  be  sold.  The  Gentiles  believed  that,  in  partaking  of 
sacrifices  and  other  consecrated  meats,  they  had  fellowship  with  the 
gods.  Meats  of  this  kind,  the  Jews  were  taught,  by  their  religion,  to 
hold  in  abomination ;  and  considered  all  who  partook  of  them  as 
subjecting  themselves  to  the  pollution  of  idolatry.  On  this  account, 
therefore,  though,  in  fact,  as  the  idols  were  nothing,  the  food  itself 
could  not  be  affected,  the  apostle  recommends  the  Gentile  converts, 
out  of  respect  to  the  feelings  and  sentiments  of  Jewish  Christians,  to 
abstain  from  all  meats  offered  to  idols.  (See  1  Cor.  viii;  x,  19-33.) 
And  from  fornication}  A  special  injunction  to  avoid  this  transgression 
of  the  moral  as  well  as  ceremonial  law,  is  given  here,  from  the  fact 
of  its  prevalence  among  the  Gentiles,  the  little  disapprobation  witb 
which  it  was  regarded,  and  also  because  it  was  connected  with 
their  festivals,  forming  even  one  of  their  religious  rites.  In  the  mind 
of  a  Jew,  idolatry  and  fornication  were  inseparably  connected. 
(Compare  1  Cor.  v,  5;  x,  7,  8;  Col.  iii,  5;  Rev.  ii,  14,  20.)  The 
apostle,  therefore,  after  giving  his  opinion,  that  Gentile  converts 
ought  to  obstain  from  meats  consecrated  to  idols,  naturally  recom- 
mends the  abstaining  from  that  prostitution  which  was  the  usual 
consequence  of  partaking  of  such  meats.  From  things  strangled,  and 
from  blood]  Referring  to  the  flesh  of  animals  killed  by  strangling  or 
by  suffocation,  by  which  means  the  blood  of  the  animal  was  retained 
within  its  body.  This  was  a  prevalent  custom  among  the  ancient 
heathen  nations.  "  They  used  to  inclose  the  carcass  of  the  animal  (so 
killed,  that  the  blood  of  the  animal  should  remain  in  it)  in  an  oven, 
or  deep  stewing  vessel,  and  thus  cook  it  in  its  own  vapor  or  steam. 
As  to  the  blood — the  heathens,  when  butchering  an  animal,  carefully 
preserved  this ;  and  mixing  it  up  with  flour  and  unguents,  formed 
various  sorts  of  dishes.  Now  as  both  the  foregoing  sorts  of  food  were 
strictly  forbidden  by  the  Mosaic  law,  there  was  ample  reason  to  forbid 
them  to  the  Gentile  Christians  in  order  to  avoid  giving  offense  to 


256  NOTES  ON  THE  ACTS. 

21  For  Moses  of  old  time  hath  in  every  city  them  that  preach 
him,  being  read  in  the  synagogues  every  sabbath-day. 

their  Jewish  brethren." — BLOOMFIELD.  Some  maintain  that  this 
prohibition  of  blood  was  not  founded  in  any  temporary  cause,  but 
has  the  same  authority  under  the  gospel  dispensation  which  it  had 
under  the  law,  and  even  from  the  time  of  the  deluge,  when  the  com- 
mand to  abstain  from  blood  was  given  to  Noah  and  his  sons.  To 
.this  it  is  answered,  that  no  argument  can  be  drawn  in  favor  of  this 
opinion,  from  its  being  introduced  in  the  same  decree  with  fornica- 
tion, which  is  always  unlawful,  because  duties  ceremonial  and  moral 
are  often  mingled  in  the  same  general  precept  without  any  distinction 
of  their  nature.  It  is  not  a  proof  of  the  perpetuity  of  the  prohibition, 
that  it  was  not  peculiar  to  the  Mosaic  covenant,  but  was  in  force  from 
the  period  of  the  flood.  That  there  were  ceremonial  ordinances  before 
the  law  was  given  from  Sinai,  is  evident  from  the  institution  of  sacri- 
fices and  circumcision,  and  from  the  distinction  of  animals  into  clean 
and  unclean,  which  already  existed  when  Noah  entered  into  the  ark. 
As  these  rites,  some  of  which  were  of  a  still  more  ancient  date,  are 
confessedly  abolished,  the  antiquity  of  the  precept  concerning  blood 
can  throw  no  light  upon  the  question  concerning  its  duration.  It  is 
a  groundless  fancy,  that  there  is  a  moral  reason  for  abstinence  from 
blood,  or  that  it  was  originally  enjoined  in  order  to  restrain  men  from 
shedding  the  blood  of  their  brethren.  Between  these  two  things  there 
is  no  conceivable  connection.  It  is  not  from  literal  thirst  for  blood 
that  murder  is  committed ;  and  they  who  most  plentifully  use  the 
blood  of  animals,  are  conscious  of  no  greater  propensity  to  kill  their 
neighbors  than  those  who  abhor  it.  Had  men  been  forbidden  to  take 
away  the  lives  of  the  inferior  animals,  it  might  have  been  asserted 
with  more  plausibility,  that  the  design  of  the  Creator  was  to  guard 
human  life  against  violence.  Under  the  law,  blood  was  forbidden, 
because  it  made  atonement  for  sin.  It  was  then  sacred ;  it  was  appro- 
priated to  the  service  of  God.  But  now,  when  the  consecration  is  at 
an  end,  and  the  legal  sacrifices  have  ceased,  blood  is  not  more  sacred 
than  water,  and  may  be  used  with  as  little  risk  of  profanation.  With 
all  this,  however,  there  is  probably  no  food  more  unwholesome  than 
blood;  and  it  is  true  that  all  civilized,  and  most  heathen  men,  natu- 
rally revolt  from  using  it  as  an  article  of  food. 

21.  Far  Moses,  &c.]  The  apostle  now  proceeds  to  show  the  reason 
of  these  prohibitions ;  the  connection  bet-ween  this  and  the  preceding 
verse  being  as  follows : — The  customs  mentioned  are  forbidden  in 
the  law  of  Moses,  (the  five  books  of  Moses,  or  the  Pentateuch,)  which 
has  been,  and  is,  constantly  read  in  the  synagogues,  anl  which  is 


NOTES  ON  THE  ACTS.  257 

22  Then  pleased  it  the  apostles  and  elders,  with  the  whole 
church,  to  send  chosen  men  of  their  own  company  to  Antioch, 
with  Paul  and  Barnabas;  namely,  Judas  surnamed  Barsabas, 
and  Silas,  chief  men  among  the  brethren : 

23  And  they  wrote  letters  by  them  after  this  manner ;  The 
apostles,  and  elders,  and  brethren,  send  greeting  unto  the  bre- 
thren which  are  of  the  Gentiles  in  Antioch,  and  Syria,  and 
Cilicia. 


regarded  as  binding,  both  in  its  ceremonial  and  moral  precepts,  and 
consequently  received  with  the  utmost  reverence.  If,  then,  the  Gen- 
tile Christians  indulge  in  these  courses,  it  must  necessarily  give  great 
offense  to  the  Jewish  Christians,  and  by  this  means  occasion  discord 
in  the  church.  Of  old  time]  These  sentiments  of  respect  for  Moses 
are  not  of  recent  origin,  but  of  long  standing,  and  therefore  the  more 
invincible.  Them  that  preach  him]  Publicly  proclaim  him,  by  reading 
his  books  in  the  synagogues. 

22.  Then  pleased  it  the  apostles  and  elders]  It  seemed  proper,  ad- 
visable to  them.     With  the  whole  church]  The  whole  assembly  signi- 
fying their  approbation  of  the  apostolical  decree.     Chosen  men  of  their 
own  company]    To  give  greater  weight  and  authority  to  the  epistle. 
The  Judaizing  teachers  had  come  from  Jerusalem,  and  their  opinions 
had  obtained  more  weight  on  this  account,  as  the  church  in  that  city, 
being  under  the  direction  of  the  apostles,  was  regarded  with  great 
respect  by  all  the  other  churches.     To  counteract  their  influence,  two 
of  the  chief  brethren  of  the  church  are  sent  with  the  apostolical  mes- 
sage to  assure  the  Gentile  Christians  that  the  views  of  Paul  and  Bar- 
nabas were  correct — that  neither  the  church  in  Jerusalem,  nor  their 
inspired  pastors,  held  to  the  opinions  of  these  false  teachers,  or  con- 
sidered the  ceremonial  law  binding  upon  them.     Judas,  surnamed 
Barsabas]  Some  think  this  was  the  same  person  who  was  nominated 
to  the  vacant  apostleship.  Acts  i,  23 ;  others,  that  it  was  his  brother. 
And  Silas]  Who  is  called  Silvanus  in  the  epistles,  the  former  being 
a  contraction  of  the  latter.    (See  2  Cor.  i,  19.)     He  afterward  became 
the  traveling  companion  of  Paul.  Verse  40.     Chief  men]  Men  of  in- 
fluence.    They  are  called  prophets  in  verse  32,  being  preachers  and 
rulers  in  the  church  at  Jerusalem. 

23.  Send  greeting]  The  original  word  signifies  to  be  well,  to  be  safe; 
a  usual  form  in  Greek  epistles,  another  word  being  understood,  and 
the  whole  signifying.  I  wish  thee  to  be  well.     Which  are  of  the  Gentiles] 
It  is  not  addressed  to  the  Jews  in  these  churches,  because  these  cus- 
toms were  an  abomination  to  them,  and  therefore  it  was  unnecessary 
to  warn  them  against  such  practices.     The  decree  could  only  apply 
to  Gentile  converts  residing  among  Jewish  Christians.     "In   the 

17 


258  NOTES  ON  THE  ACTS. 

24  Forasmuch  as  we  have  heard,  that  certain  which  went  out 
from  us  have  troubled  you  with  words,  subverting  your  souls, 
saying,  Ye  twist  be  circumcised,  and  keep  the  law ;  to  whom  we 
gave  no  such  commandment : 

25  It  seemed  good  unto  us,  being  assembled  with  one  accord, 
to  send  chosen  men  unto  you,  with  our  beloved  Barnabas  and 
Paul: 

26  Men  that  have  hazarded  their  lives  for  the  name  of  our 
Lord  Jesus  Christ. 

27  We  have  sent  therefore  Judas  and  Silas,  who  shall  also  tell 
you  the  same  things  by  mouth. 

28  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us,  to  lay 
upon  you  no  greater  burden  than  these  necessary  things ; 

apostolical  council,  the  Mosaic  law  was  pronounced  not  to  be  bind- 
ing upon  Christian  believers ;  yet.  for  the  sake  of  peace  and  harmony, 
they  so  far  respected  the  feelings  and  prejudices  of  the  Jewish  bre- 
thren as  to  enjoin  the  Gentile  converts  to  abstain  from  certain  things 
prohibited  by  the  law,  which  things  the  Gentiles  accounted  either 
lawful,  or,  at  least,  indifferent;  and  in  which,  consequently,  they 
would  be  apt  to  indulge  to  the  great  scandal  and  offense  of  their 
Jewish  brethren." — HOLDER.  In  Antioch,  and  Syria,  and  Cilicia] 
Antioch  was  the  capital  of  the  province  of  Syria ;  Cilicia  was  another 
province  of  Asia  Minor,  lying  west  of  Syria.  Through  both  of  these 
provinces  Paul  and  Barnabas  had  traveled ;  and  here  the  difficulties 
had  been  most  aggravated. 

24.  Certain  which  icent  out  from  us]  (See  verse  1.)  Thus  showing 
that  their  pretence  to  have  beefl  sent  out  by  the  church  at  Jerusalem, 
or  to  express  the  sentiments  of  the  apostles,  was  false.  Have  troubled 
you  with  icords]  With  their  discourses  Subverting  your  souls]  The 
original  word  signifies,  to  pack  up  anything  for  removal :  hence,  to 
remove,  to  carry  off- — to  plunder.  The  sense  seems  to  be  here.  "  re- 
moving and  perverting  your  minds  (from  the  truth")  by  erroneous 
doctrines. 

26.  Men  that  have  hazarded  their  lices]  A  high  encomium  was  this 
upon  the  characters  of  Paul  and  Barnabas,  and  the  more  noble  testi- 
mony from  the  fact  of  its  being  literally  true.  (Sec  Acts  xiii,  50; 
xiv,  19.)  The  apostles  thus  speak  of  them  to  disapprove  the  asser- 
tion of  their  enemies,  and  to  confirm  the  confidence  that  the  churches 
had  in  them. 

28.  For  it  seemed  good  to  the  Holy  Ghost]  This  is  a  direct  assertion 
of  their  inspiration  On  the  part  of  the  apostles  and  elders  in  their 
decision.  This  had  been  promised  them  by  our  Lord.  Matt,  xviii, 
20;  John  xvi,  13.  Than  these  necessary  things]  Necessary,  in  part, 


NOTES  ON  THE  ACTS.  259 

29  That  ye  abstain  from  meats  offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  fornication  :  from  which  if 
ye  keep  yourselves,  ye  shall  do  well.     Fare  ye  well. 

30  So  when  they  were  dismissed,  they  came  to  Antioch :  and 
when  they  had  gathered  the  multitude  together,  they  delivered 
the  epistle. 

31  Which  when  they  had  read,  they  rejoiced  for  the  con- 
solation. 

32  And   Judas   and    Silas,   being  prophets  also   themselves, 
exhorted    the    brethren    with    many    words,    and    confirmed 
them. 

33  And  after  they  had  tarried  there  a  space,  they  were  let  go 
in  peace  from  the  brethren  unto  the  apostles. 

34  Notwithstanding,  it  pleased  Silas  to  abide  there  still. 

from  the  character  of  the  requirements  themselves,  as  in  the  prohi- 
bition of  fornication ;  and  necessary,  besides,  from  the  peculiar  cir- 
cumstances under  which  they  were  situated,  to  avoid  exciting  the 
prejudice  of  the  Jewish  Christians,  and  placing  a  stumbling-block  in 
their  way,  and  thus  breaking  up  the  union  and  harmony  of  the 
church. 

29.  Ye  shall  do  well]  The  original  imports,  "  It  will  he  happy  for 
you" — jt  will  tend  to  your  salvation.    It  will  secure  comfort  and 
union,  avoid  suspicion,  evil  speaking,  and  bitterness. 

30.  Had  gathered  the  multitude}  That  is,  assembled  the  church. 

31.  They  rejoiced  for  the  consolation}    Which  this  epistle  afforded 
them  by  the  assurance  that  they  were  delivered  from  the  yoke  of  the 
Mosaic  law,  and  that  this  unhappy  controversy  was  settled. 

32.  Exhorted  the  brethren  with  many  words]  Having  made  the  neces- 
sary verbal  explanations  of  the  decree,  they  took  the  opportunity 
afforded  them  by  the  large  concourse  present,  to  exhort  them  at 
length  to  faithfulness  in  Christian  doctrine  and  practice.     The  early 
preachers  omitted  no  occasion  for  preaching  the  gospel,  and  exhort- 
ing believers  to  be  faithful  unto  death.    And  confirmed  them]  Strength- 
ened their  faith  in  the  gospel,  and  in  the  truths  they  had  received 
from  Paul  and  Barnabas. 

33.  They  were  let  go  in  peace]  That  is,  "  they  departed  with  peace," 
with  the  good  wishes  and  prayers  of  the  church.     In  taking  leave  of 
a  person,  the  customary  form  of  expression  was,  "  Peace  be  with 
you."     The  passage  may  mean,  both  were  thus  dismissed  from  the 
assembly,  or  had  liberty  to  depart,  having  fulfilled  their  mission ;  but 
Silas  chose  to  stay  a  little  longer  with  the  brethren. 

34.  Notivithstanding,  &c.]    Silas  probably  intending  to  return    to 
Jerusalem,  concluded  to  tarry  awhile  behind ;  but  becoming  strongly 


260  NOTES  ON  THE  ACTS. 

35  Paul  also  and  Barnabas  continued  in  Antioch,  teaching  and 
preaching  the  word  of  the  Lord,  with  many  others  also. 

36  And  some  days  after,  Paul  said  unto  Barnabas,  Let  us  go 
again  and  visit  our  brethren,  in   every  city  where  we  have 
preached  the  word  of  the  Lord,  and  see  how  they  do. 

37  And  Barnabas  determined  to  take  with  them  John,  whose 
surname  was  Mark. 

38  But  Paul  thought  not  good  to  take  him  with  them,  who 
departed  from  them  from  Pamphylia,  and  went  not  with  them 
to  the  work. 

39  And  the  contention  was  so  sharp  between  them,  that  they 

attached  to  St.  Paul,  he  from  this  date  became  his  most  faithful  com- 
panion and  friend.  ( See  ver.  40 ;  also  Acts  xvi ;  2  Cor.  i,  19 ;  1  Thess. 
i,  1;  2  Thess.  i,  1.) 

36.  And  see  how  they  do]  In  regard  to  their  spiritual  state.     The 
active  piety  of  Paul  would  not  permit  him  to  remain  quiet.     There 
being  many  other  teachers,  he  proposes  to  his  beloved  Barnabas 
another  tour  over  the  same  broad  circuit,  where  they  had  previously 
traveled  and  founded  churches,  to  comfort  and  build  up  their  spirit- 
ual children.     The  sacrifices  and  sufferings  they  had  experienced  in 
a  former  journey  formed  no  obstacle  to  their  repeating  it  at  the  call 
of  God. 

37.  And  Barnabas  determined  to  take  with  them  John]  This  was  John 
surnamed  Mark,  author  of  the  Gospel  bearing  his  name,  and  nephew 
of  Barnabas.  Mark  xii,  12,  25;  Col.  iv.  10.     Probably  on  account  of 
this  relationship  Barnabas  insisted  upon  his  being  a  companion  of 
their  journey  contrary  to  the  judgment  of  Paul.     In  the  work  of 
God  it  becomes  us  to  know  no  man  after  the  flesh. 

38.  But  Pmil  t/ioii/i/it  not  (jood  to  take  him]  As  he  bad  left  them  on 
the  former  tour,  at  Perga,  to  return  to  Jerusalem,  without  a  sufficient 
cause,  in  the  estimation  of  Paul,  he  preferred  not  to  take  him  again, 
possibly  lacking  confidence  in  his  fortitude  and  perseverance  in  the 
perilous  scenes  through  which  he  expected  to  pass.     It  seems,  how- 
ever, that  his  unfavorable  impression  toward  Mark  was  afterward 
removed,  and  he  "  became  satisfied  as  to  his  being  a  truly  pious  and 
valuable  man,  and  gladly  welcomed  him  to  his  renewed  confidence, 
and  took  occasion  to  speak  favorably  of  him  to  others."  Col.  iv,  10; 
2  Tim.  iv,  11. 

39.  And  the  contention  uxis  so  sharp  between  them]  The  language  is 
very  strong,  signifying  literally,  a  paroxysm,  or  fit  of  a  fever,  im- 
plying much  excitement  and  opposition  of  views.     Mr.  Wesley  sup- 
poses the  sharpness  to  have  been  on  the  part  of  Barnabas,  and  not 
with  St.  Paul,  "  who  had  the  right  on  his  side,  and  maintained  it 


NOTES  ON  THE  ACTS.  261 

departed  asunder  one  from  the  other:  and  so  Barnabas  took 
Mark,  and  sailed  unto  Cyprus. 

40  And  Paul  chose  Silas,  and  departed,  being  recommended 
by  the  brethren  unto  the  grace  of  God. 

with  love."  Dr.  Clarke  thinks  the  language  does  not  imply  anger  or 
wrong  temper,  but  a  strong  decision  of  purpose  upon  a  subject  in 
controversy,  concerning  which  each  considered  himself  in  the  right, 
and  therefore  strenuously  insisted  upon  it;  but,  at  the  same  time, 
preserving  the  same  Christian  estimation  for  each  other,  and  feeling 
no  anger  toward  each  other.  The  most  commentators,  however, 
agree  in  what  seems  to  appear  upon  the  face  of  the  passage,  that  there 
was  improper  heat  and  impetuosity  upon  the  occasion;  that  their 
dispute  is  a  £roof  of  human  frailty  and  infirmity  "  which  cannot  be 
justified,  though  it  admits  of  extenuation.  There  was  some  breach 
of  charity  between  them ;  on  one  side,  it  may  be  said  that  Paul's  zeal 
carried  him  too  far;  and,  on  the  other,  that  Barnabas  was  too  in- 
dulgent to  his  kinsman.  This  rupture,  however,  did  not  end  in 
hatred,  as  appears  from  the  manner  in  which  Barnabas  is  mentioned 
by  Paul  in  his  epistles."  "  The  occurrence  was  overruled  for  good  by 
divine  Providence,  in  setting  on  foot  two  evangelical  tours  instead 
of  one.  Paul  and  Barnabas,  doubtless,  amicably  agreed  to  go  dif- 
ferent ways,  and  take  different  companions.  They  loved  one  another, 
and  the  cause  of  their  common  Master,  too  well  to  indulge  in  bicker- 
ings, and  to  try  to  weaken  each  other's  hands.  '  Not  ignorant  of  the 
devices  of  Satan,'  (2  Cor.  ii,  11,)  they  closed  their  hearts  against  a 
spirit  of  alienation :  and  if  the  '  sharp  contention '  made  an  approach 
to  anger,  they  doubtless  did  not  'let  the  sun  go  down  upon  their 
wrath.'  Eph.  ir,  26.  Thus  the  providence  of  God  overruled  the 
frailties  of  two  such  eminent  instruments  for  saving  souls  to  the 
benefit  of  the  church,  since  both  of  them  henceforward  employed 
their  extraordinary  industry  and  zeal  singly  and  apart,  which,  until 
then,  had  been  united  and  confined  to  the  same  place."  Sailed  unto 
Cyprus}  Which  was  his  birthplace,  (Acts  xiii,  4.)  or  former  residence 
of  Barnabas.  The  sacred  historian  takes  no  further  notice  of  him. 
According,  however,  to  the  statements  of  ecclesiastical  writers,  he 
traveled  widely,  preaching  the  gospel.  He  is  reported  to  have  suf- 
fered martyrdom  in  Salamis.  the  chief  city  of  the  Island  of  Cyprus, 
at  the  hand  of  some  Syrian  Jews. 

40.  Recommended  by  the.  brethren  unto  the  grace  of  Gfod]  Being  com- 
mended in  prayer  to  the  especial  blessing  and  protection  of  God.  A 
good  way  to  send  forth  missionaries.  Let  us  still  commend  those 
who  are  now  at  their  posts  to  the  grace  of  God. 


262  NOTES  ON  THE  ACTS. 

41   And  he  went  through  Syria  and  Cilicia,  confirming  the 
churches. 

41.  Through  Syria]  Over  his  former  route.  Confirming  the  churches} 
Building  them  up  in  their  most  holy  faith — assuring  them  of  the 
apostolical  decree  at  Jerusalem,  and  thus  relieving  them  from  the 
disputes  and  doubtful  controversies  introduced  by  the  Judaizing 
teachers. 


CHAPTER  XVI. 

1.  Paul  circumcises  Timothy.  4.  Journeys  throughout  the  churches,  declar- 
ing the  decrees  of  the  apostles.  9.  Called  by  a  vision  to  Macedonia.  14.  The 
conversion  of  Lydia.  16.  Casts  out  the  spirit  of  divination.  19.  For  this  the 
apostles  are  arraigned,  scourged,  and  imprisoned.  26.  The  apostles  are  mira- 
culously released.  31.  Jailer  and  family  converted. 

THEN  came  he  to  Derbe  and  Lystra :  and  behold,  a  certain 
disciple  was  there,  named  Tiniotheus,  the  son  of  a  certain 
woman  which  was  a  Jewess,  and  believed,  but  his  father  was  a 
Greek : 

2  Which  was  well  reported  of  by  the  brethren  that  were  at 
Lystra  and  Iconium. 

1.  Thai  came  he]    That  is,  Paul,  having  Silas  as  his  companion. 
The  inspired  historian  does  not  give  the  history  of  the  tour  of  Bar- 
nabas and  John  Mark,  but  relates  the  circumstances  attending  Paul's 
journey.    Derbe  and  Lystra]  These  were  cities  of  the  province  of 
Lycaonia,  where  Paul  and  Barnabas  had  preached  on  a  former  mis- 
sionary tour.     (See  Acts  xiv,  6.)     Timotheus]  Also  called  Timothy ; 
a  native  of  one  of  these  cities ;   an  early  convert  to  Christianity 
through  the  preaching  of  Paul,  who  therefore  styles  him  his  son  in 
the  gospel ;  and  who  directs  to  him  the  two  epistles  which  bear  his 
name.    A  certain  woman]  Her  name  was  Eunice,  as  we  learn  from 
the  Epistle  to  Timothy.    2  Tim.  i,  5.     She  was  a  most  excellent 
mother.     Which  was  a  Jewess,  and  believed]   A  Jewess  by  birth,  but 
had  become  a  Christian,  believing  on  the  Lord  Jesus.    But  hisfatJier 
ivas  a  Greek]    He  was  a  Gentile,  at  most,  a  proselyte  of  the  gate, 
having  never  submitted  to  circumcision,  and  therefore  had  not  per- 
mitted his  son  to  receive  this  Jewish  ordinance.     It  seems  to  l.avo 
been  customary  for  Jewish  females  to  marry  Gentile  men,  as  in  the 
case  of  Queen  Esther,  and  the  Persian  king,  Ahasuerus :  but  it  was 
forbidden  by  their  law  for  Jewish  men  to  intermarry  with  unbelieving 
women. 

2,  Which  was  well  reported]  This  is  said  of  Timothy ;  he  was  highly 


NOTES  ON  THE  ACTS.  263 

8  Him  would  Paul  have  to  go  forth  with  him ;  and  took  and 
circumcised  him,  because  of  the  Jews  which  were  in  those  quar- 
ters :  for  they  knew  all  that  his  father  was  a  Greek : 

4  And  as  they  went  through  the  cities,  they  delivered  them 
the  decrees  for  to  keep,  that  were  ordained  of  the  apostles  and 
elders  which  were  at  Jerusalem. 

esteemed,  well  spoken  of.  Though  quite  young,  such  had  been  the 
success  of  a  pious  mother's  instructions  and  example,  that  he  had 
already  acquired  the  respect  and  favorable  regard  of  all  who 
knew  him. 

3.  Have  to  go  forth  with  him]  Travel  with  him  as  a  companion  and 
assistant.  Took  and  circumcised  him,  because  of  the  Jews}  The  mother, 
according  to  the  rabbins,  had  no  right  to  circumcise  a  child  without 
the  father's  consent ;  on  this  account  Timothy  had  not  received  this 
rite,  although  a  Jew  on  his  mother's  side.  It  was  no  transgression 
of  the  decree  of  the  council,  or  contradiction  of  the  apostle's  doctrine 
in  Antioch,  to  administer  this  rite  to  Timothy.  The  position  of  the 
Pharisaic  teachers  in  Antioch  and  Jerusalem  was,  that  Gentiles  must 
necessarily  become  circumcised  in  order  to  be  saved;  while  the  apostles 
held  that  it  was  unnecessary,  a  burden  not  to  be  imposed  upon  them. 
If  any  man,  however,  had  been  willing  to  submit  to  conciliate  the 
Jews,  there  would  be  no  sin  in  such  a  course.  But,  further  than  this, 
Timothy  was  by  birth  a  Jew  through  his  mother;  he  was  now  to 
become  a  traveling  preacher  among  churches  where  Jews  as  well  as 
Gentiles  were  gathered :  and,  while  among  the  latter,  his  circumcision 
would  be  no  offense ;  with  the  former,  the  want  of  this  might  hinder 
the  success  of  the  word,  and  excite  their  prejudices.  Thus  says 
Hold  en: — "The  reason  (for  this  act)  is  added  by  the  historian, 
namely,  that  he  might  not  offend  the  Jews,  who  concluded  that 
Timothy  was  uncircumcised  because  his  father  was  a  Greek,  and 
who  would  not  listen  to  the  doctrine  of  any  uncircnmcised  person. 
The  decree  in  the  preceding  chapter  only  pronounced  circumcision 
not  to  be  necessary  to  the  Gentile  converts,  but  it  might  occasionally 
be  expedient ;  and  though  Christians  are  freed  from  the  yoke  of  the 
Mosaic  law,  St.  Paul  conformed  to  it  here,  and  Acts  xxi,  20-26,  m 
order  to  conciliate  the  Jews,  and  to  promote  the  success  of  his 
preaching,  agreeably  to  the  principle  laid  down  in  1  Cor.  ix,  19, 
&c."  On  the  other  hand,  he  did  not  permit  Titus,  who  was  of  Gen- 
tile birth  by  both  parents,  to  be  circumcised,  because  it  was  demanded 
to  be  done  by  the  false  teachers  as  necessary  to  salvation.  ( See  Gal. 
ii,  1-5.) 

4.  And  as  they  went  through  the  cities]  The  cities  of  Syria  and  Cilicia. 
They  delivered  them  the  decrees]  That  is,  the  decisions  of  the  apostles 


264  NOTES  ON  THE  ACTS. 

5  And  so  were  the  churches  established  in  the  faith,  and  in- 
creased in  number  daily. 

6  Now,  when  they  had  gone  throughout  Phrygia,  and  the  re- 
gion of  Galatia,  and  were  forbidden  of  the  Holy  Ghost  to  preach 
the  word  in  Asia ; 

7  After  they  were  come  to  Mysia,  they  assayed  to  go  into 
Bithynia ;  but  the  Spirit  suffered  them  not. 

8  And  they,  passing  by  Mysia,  came  down  to  Troas. 


concerning  the  ceremonial  law,  and  particularly  the  precepts  enjoined 
upon  Gentile  Christians  concerning  meats  offered  to  idols,  fornica- 
tion, blood,  &c.  For  to  keep]  To  observe,  obey.  Were  ordained] 
Were  determined,  decided  upon. 

5.  So  were  the  churches  established]  Confirmed  in  the  truth — relieved 
from  perplexing  contentions,  and  built  up  in  holiness.    The  conse- 
quence was,  they  "  increased  in  number  daily." 

6.  Phrygia — Galatia]  Provinces  of  Asia  Minor;  in  the  latter  pro- 
vince were  many  Jews,  and,  of  course,  frequent  controversies ;   to 
assuage  these  the  Epistle  to  the  Galatians  was  written.    Forbidden 
of  the  Holy  Ghost  to  preach  the  ivord  in  Asia]  In  what  way  the  will  of 
the  Spirit  was  made  known  is  not  stated ;  it  may  have  been  by  direct 
revelation,  in  a  dream,  or  in  answer  to  prayer.     They  had  exten- 
sively labored  in  Asia  Minor,  and  it  was  now  time  that  the  gospel 
should  be  preached  in  more  distant  places,  among  a  people  where 
the  ability  and  education  of  Paul  fitted  him  to  be  eminently  useful. 
In  Asia]  This  term  denotes  that  portion  of  Asia  Minor  which  was 
called  Proconsular  Asia,  of  which  Ephesus  was  the  capital.     It  was 
so  called  from  its  being  under  the  government  of  a  Roman  procon- 
sul.    It  was  only  for  the  present  that  Paul  was  forbidden  Asia,  as  he 
preached  there  afterward.  Acts  xviii,  18;  xix,  10. 

7.  Mysia — Bithynia]    Adjoining  provinces   of  the   same   region. 
Assayed  to  go]   Endeavored,  attempted.    But  the  Spirit  suffered  them 
not]  Hindered  them  by  some  supernatural  or  providential  expression 
of  his  will. 

8.  Came  down  to  Troas]  This  was  a  small  country  lying  on  the 
west  of  Mysia,  upon  the  Hellespont,  now  called  the  JEgean  Sea.    It 
took  its  name  from  its  principal  city,  which  was  a  seaport,  about  four 
miles  from  the  situation  of  old  Troy,  so  celebrated  in  ancient  history. 
It  was  built  by  one  of  the  captains  of  Alexander  the  Great,  and  was 
called  by  him  Alexandria  or  Troas  Alexandria,  in  honor  of  his  master. 
The  JEgean  Sea  (the  ancient  Hellespont)  is  now  called  the  Archi- 
pelago, and  separates  the  part  of  Asia  where  Paul  then  was,  from 
the  south  of  Europe. 


NOTES  ON  THE  ACTS.  265 

9  And  a  vision  appeared  to  Paul  in  the  night :    There  stood  a 
man  of  Macedonia,  and  prayed  him,  saying,  Come  over  into 
Macedonia,  and  help  us. 

10  And  after  he  had  seen  the  vision,  immediately  we  endea- 
vored to  go  into  Macedonia,  assuredly  gathering,  that  the  Lord 
had  called  us  for  to  preach  the  gospel  unto  them. 

11  Therefore  loosing  from  Troas,  we  came  with  a  straight 
course  to  Samothracia,  and  the  next  day  to  Neapolis ; 

9.  And  a  vision  appeared  to  Paul  in  the  night]  Probably  in  a  dream, 
or  in  a  representation  made  to  the  senses  of  the  apostle.    A  Mace- 
donian man  appeared  before  him  with  a  simple  and  touching  re- 
quest upon  his  lips,  Come  over  into  Macedonia,  and  help  us.     This 
vision  was  accompanied  with  an  undoubted  assurance  that  it  was 
from  the  Lord.     Macedonia]  This  was  a  large  province  in  the  north- 
ern part  of  Greece,  having  the  jEgean  Sea  upon  the  east,  and  the 
Adriatic  and  Ionian  Seas  upon  the  west.     It  became  renowned  in 
Grecian  history  through  the  fame  of  Philip,  one  of  its  kings ;  and 
much  more  so  under  the  arm  of  Alexander  the  Great,  Philip's  son, 
by  whom  it  became  the  seat  of  the  third  great  universal  empire.     It 
eventually  became  a  Roman  province,  in  which  state  it  was  in  the 
time  of  the  apostles.     Thessalonica  was  at  this  time  its  chief  capital. 
Come  over  into  Macedonia]  Paul  must  necessarily  pass  over  the  JEgean 
Sea,  to  reach  Macedonia,  from  Troas,  where  he  then  was.    Help  us] 
How  touching  the  language !     They  were  blind,  weak — perishing 
for  the  light  and  support  of  the  gospel ;  and  the  servant  of  God  was 
in  possession  of  means  to  remedy  their  miseries.     Thus  cry  to  us  now 
the  heathen  world, —  Come  over,  and  help  us!    Come  teach  us  the  way 
of  life  !     Can  we  resist  this  appeal  ? 

10.  WE  endeavored]  This  is  the  first  time  St.  Luke  mentions  him- 
self in  his  history ;  before  this,  he  speaks  of  the  actors  in  all  the 
events  narrated  in  the  third  person — they  did  thus — but  now  he  pre- 
sents himself  as  one  of  the  company — ive  endeavored — made  ar- 
rangements, and  started  for  Macedonia.     St.  Luke  probably  joined 
St.  Paul  about  the  same  time  with  Timothy,  and  became  their  com- 
panion in  this  journey.     Assuredly  gathering]    Confidently  judging 
from  these  providential  events  that  it  was  the  will  of  the  Lord  that 
they  should  preach  in  Macedonia. 

11.  Samothracia]  A  small  island  in  the  .ZEgean  Sea,  between  Troas 
and  Macedonia;  being  contiguous  to  the  province  of  Thrace,  it  was 
called  Samothracia,  or  Samos  of  Thrace,  to  distinguish  it  from  an- 
other Samos  in  the  Ionian  Sea.     It  is  now  called  Samandrachi,  and 
is  held  by  the  Turks.    Neapolis]    A  seaport  of  Macedonia,  near  the 
borders  of  Thrace,  a  few  miles  west  of  Philippi. 


266  NOTES  ON  THE  ACTS. 

12  And  from  thence  to  Philippi,  which  is  the  chief  city  of  that 
part  of  Macedonia,  and  a  colony:  and  we  were  in  that  city 
abiding  certain  days. 

13  And  on  the  sabbath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  was  wont  to  be  made ;  and  we  sat  down,  and 
spake  unto  the  women  which  resorted  thither. 


12.  Thence  to  Philippi]  This  was  a  small  city  of  Macedonia,  not 
far  from  the  borders  of  Thrace.     It  was  formerly  called  Crenides, 
from   its   numerous    springs,   from   which    arises   a  small   stream, 
mentioned   in   verse    13,  though   it  is   commonly  omitted   in   the 
maps.       The  name    of  Philippi    it   received   from   Philip,   father 
of  Alexander,  who   enlarged  and  fortified   it   as   a  frontier  town 
against  the  Thracians.    Julius  Caesar  sent  hither  a  Roman  colony. 
Which  is  the  chief  city  of  thai  part  of  Macedonia]    Macedonia  had 
been  divided  into  four  parts  by  Emilius  Paulus,  after  it  became 
a  Roman  province;   in  the  first  of  these  Philippi  belonged.    And 
a  colony]    That  is,  it  was   a  Roman   colony.      A   colony   was   a 
district  or  city  either  established,  and  inhabited  by  Roman  citizens, 
or  whither  they  were  sent  to  reside,  and  enjoying  the  rights  and 
protection  of  Roman   citizens.      Augustus   Caesar  settled  here   a 
company  of  Romans,   (the  city  having  been  previously  made   a 
colony  by  Julius.)  confirming  and  increasing  their  privileges.     The 
city  was  on  this  account  a  place  of  celebrity.     It  was  also  distin- 
guished in  Roman  history ;  two  very  important  battles  having  been 
fought  there. 

13.  On  the  sabbath]    The  Jewish  sabbath.     By  a  river  side,  where 
prayer  was  wont  to  be  made]  The  original  may  be  rendered,  with  as 
much  propriety,  "where,  according  to  (the  Jewish)  custom,  there 
was  a  proseucha,  or  oratory."     The  proseucha  was  a  Jewish  place 
of  worship  used  where  there  was  no  synagogue.     It  was  usually  a 
large  uncovered  building,  the  seats  being  arranged  in  a  semicircle, 
and  rising  one  above  another;  sometimes  a  grove  or  a  shady  tree 
afforded  such  a  place  for  prayer.     These  buildings  were  constructed 
on  the  seaside,  and  by  the  banks  of  rivers,  for  the  convenience  of 
the  purifications  and  washings,  which  were  customary  among  the 
Jews.     Sat  doivn,  and  spake]  They  sat,  as  did  Jewish  teachers,  and 
discoursed  or  preached  to  the  women.     Unto  the  women  ichich  resorted 
thither]  In  the  synagogue  the  men  and  women  sat  apart  in  different 
portions  of  the  building;   but  as  this  could  not   be    done  in   the 
open  proseucha,  they  probably  had  different  hours  for  their  devo- 
tions ;   and  the  apostles  reached  the  place  at  the  hour  the  women 
usually  met. 


NOTES  ON  THE  ACTS.  267 

14  And  a  certain  woman  named  Lydia,  a  seller  of  purple,  of 
the  city  of  Thyatira,  which  worshiped  God,  heard  its:  whose 
heart  the  Lord  opened,  that  she  attended  unto  the  things  which 
were  spoken  of  Paul. 

15  And  when  she  was  baptized,  and  her  household,  she  be- 
sought MS,  saying,  If  ye  have  judged  me  to  be  faithful  to  the 
Lord,  come  into  my  house,  and  abide  there:   And  she  con- 
strained us. 

16  And  it  came  to  pass  as  we  went  to  prayer,  a  certain  dam- 
sel possessed  with  a  spirit  of  divination,  met  us,  which  brought 
her  masters  much  gain  by  soothsaying : 

14.  Lydia,  a  seller  of  purple,  of  the  city  of  Thyatira]    She  seems  to 
have  been  a  resident  of  Thyatira,  a  noted  city  of  Lydia,  a  province 
of  Asia  Minor,  which  was  celebrated  for  the  art  of  purple  dyeing,  and 
for  the  manufacture  of  purple  vests.    It  was  probably  not  of  purple 
dye  that  Lydia  was  a  seller,  but  of  purple  vests.     Having  manufac- 
tured a  supply  of  these  in  her  own  city,  she  seems  to  have  been,  at 
this  time,  sojourning  in  Philippi,  to  secure  and  attend  the  sale  of 
them.     Which  worshiped  God]  She  was  a  devout  Gentile,  worshiping 
the  true  God,  being  probably  a  proselyte  of  the  gate.     Whose  heart 
the  Lord  opened]  By  his  Spirit,  the  Lord  disposed  and  prepared  the 
willing  and  candid  heart  of  Lydia  to  hear  attentively  the  preaching 
of  Paul.     She  had  already  followed  the  light  she  had  received,  and 
was  eager  in  her  inquiries  after  the  will  of  God.     Such  persons  the 
Spirit  will  "  guide  into  all  truth."     God's  Spirit  opens  and  disposes 
hearts  that  are  not  willfully  closed  and  obstinate.     ( Compare  Luke 
xxiv,  45;  1  Cor.  iii,  6,7;  Ezek.  xxxvi,  26,27.)    Attended  unto]  Gave 
careful  heed — listened  thoughtfully.      The  things]    The   important 
truths — the  facts  relating  to  Christ  and  his  gospel. 

15.  And  when  she  tvas  baptized]    Probably  at  once  upon  her  pro- 
fessing faith  in  Christ.     This  seems  to  have  been  the  apostolical 
custom.     (See  Acts  ii,  41 ;  viii,  38.)     And  her  Iiousehold]  Her  family, 
implying  her  husband,  her  children,  and  those  employed  by  her. 
How  great  an  influence,  in  her  family  circle,  may  a  pious  woman 
exert,  if  faithful  to  her  Christian  responsibility !     If  ye  have  judged 
me  to  be  faithful]    "  If  ye  have  esteemed  me  a  true  believer,"  and,  as 
such,  worthy  of  baptism.     She  constrained  us]  Urged  us ;  brought  us 
there  by  pressing  entreaties. 

16.  As  we  went  to  prayer}  As  we  went  to  the  proseucha,  or  oratory. 
A  certain  damsel]  A  female  servant,  or  slave.    Possessed  with  a  spirit 
of  divination]    The  original  of  the  word,  translated  divination,   is 
Python,  (having  a  spirit  of  Python,)  which  is  one  of  the  heathen 
appellations  of  Apollo,  one  of  their  divinities — the  god  of  divination, 


268  NOTES  ON  THE  ACTS. 

1 7  The  same  followed  Paul  and  us,  and  cried,  saying,  These 
men  are  the  servants  of  the  most  high  God,  which  show  unto  us 
the  way  of  salvation. 

18  And  this  did  she  many  days.     But  Paul,  being  grieved, 

soothsaying,  &c.  It  came,  therefore,  to  be  applied  to  conjurers, 
soothsayers,  and  those  who  pretended  to  evoke  spirits,  or  to  foretell 
future  events,  it  being  accomplished,  as  they  believed,  by  an  inspira- 
tion from  Apollo.  This  woman  was  regarded  as  such  a  person  by  the 
inhabitants  of  Philippi.  Some  of  these  Pythonesses  were  ventriloquists, 
and  by  their  arts  imposed  upon  the  credulity  of  their  believers.  A 
few  commentators  have  supposed  this  girl  an  impostor  of  this  class ; 
others  have  esteemed  her  a  lunatic,  who  fancied,  like  Joanna 
Southcote,  that  she  was  inspired  to  foretell  future  events ;  but  it  is 
evidently  the  import  of  the  sacred  historian,  as  it  is  the  opinion 
of  most  Scripture  writers,  that  she  was  sincere,  and  was  actually 
possessed  of  an  evil  spirit,  by  whose  power  she  was  enabled  at  times 
to  foretell  future  events.  (See  verse  18.)  Her  masters]  Possession 
of  a  slave  in  partnership,  especially  when  exercising  a  gainful  trade, 
was  of  frequent  occurrence.  By  soothsaying]  By  uttering  predictions 
— telling  fortunes. 

17.  These  men  are  the  servants  of  tJte  most  high  God\    This  was  the 
truth ;  but  how  did  she  know  it  ?  and  why  was  St.  Paul  grieved  at 
such  a  testimony  ?     She  might  have  heard  Paul  or  Timothy  declare 
their  mission,  or  have  gathered  it  from  the  reports  of  others ;  but  the 
most  probable  idea  is,  that  this  was  the  forced  testimony  of  the  evil 
spirit  to  the  truth  of  the  Christian  religion  as  preached  by  Paul  and 
his  companions,  as  demoniacs  had  before  acknowledged  Christ. 

18.  Paul,  being  grieved]  It  may  be  that  he  feared  that  her  testimony 
would  lead  the  Jews,  who  abhorred  all  magical  rites  and  possessed 
persons,  to  believe  that  the  apostles  were  in  compact  with  demons, 
and  that  their  miracles  were  performed  through  the  agency  of  these 
evil  spirits;   while  the  Gentiles  would  esteem  the  apostles  to  be 
under  the  influence  of  one  of  their  divinities,  and,  therefore,  that 
there  was  nothing  new  or  important  in  their  religious   teachings. 
Thus  the  Saviour  forbade  the  testimony  of  the  evil  spirits.  Matt,  xii, 
24 ;  Mark  i,  25,  34.     Mr.  Barnes  thus  sums  up  the  causes  of  Paul's 
grief,  and  of  his  subsequent  rebuke  of  the  demon: — "  1.  Because  her 
presence  was  troublesome  to  him:  2.  Because  it  might  be  said  that 
he  was  in  alliance  with  her.  and  that  his  pretensions  were  just  like 
hers ;  3.  Because  what  she  did  was  for  the  sake  of  gain,  and  was  a 
base  imposition;  4.  Because  her  state  was  one  of  bondage  and  delu- 
sion, and  it  was  proper  to  free  her  from  this  demoniacal  possession ; 


NOTES  ON  THE  ACTS.  269 

turned  and  said  to  the  spirit,  I  command  thee  in  the  name  of 
Jesus  Christ  to  come  out  of  her.  And  he  came  out  the  same 
hour. 

19  And  when  her  masters  saw  that  the  hope  of  their  gains 
was  gone,  they  caught  Paul  and  Silas,  and  drew  them  into  the 
market-place  unto  the  rulers, 

20  And  brought  them  to  the  magistrates,  saying,  These  men, 
being  Jews,  do  exceedingly  trouble  our  city, 

and,  5.  Because  the  system  under  which  she  was  acting  was  a  part 
of  a  vast  scheme  of  delusion  and  imposture,  which  had  spread  over 
a  large  portion  of  the  pagan  world.  This  was  a  favorable  opportunity 
to  expose  the  delusion,  and  to  show  the  power  of  the  Christian  reli- 
gion over  all  the  arts  and  powers  of  imposture.  The  expulsion  of 
the  evil  spirit  would  also  afford  a  signal  proof  of  the  fact  that  the 
apostles  were  really  from  God."  In  the  name  of  Jesus  Christ]  By  the 
authority,  &c.  Note  the  difference  again  between  the  language  of 
Christ  and  his  apostles ;  the  one  says, ':  Come  out  of  the  man,  thou 
unclean  spirit,1'  Mark  v,  8 ;  the  other,  "  In  the  name  of  Jesus,"  &c. 
The  one  is  Emanuel — God  with  us ;  the  other,  one  of  like  passions 
with  ourselves — a  man. 

19.  T he  hope  of  their  gains  uxis  gone]  Being  thus  dispossessed  of  the 
unclean  spirit,  by  whose  power  she  predicted  certain  events,  and 
established  her  character  as  a  soothsayer,  she  could  no  longer  hold 
her  influence  over  the  populace,  and,  of  course,  no  longer  be  profit- 
able to  her  masters.     This  enraged  them.     How  base  thus  to  prefer 
gain,  even  at  the  expense  of  the  temporal  and  eternal  well-being  of 
another!     And  are  there  not  some,  even  at  the  present  day,  who 
forbid  their  brethren,  according  to  the  flesh,  the  joys  of  life,  and  even 
the  hopes  of  immortality,  the  more  effectually  to  secure  gain  from 
their  labors  1     Caught  Paid  and  Silas]  •  Seized  upon  them.    Into  the 
market-place  unto  the  rulers]  This  was  a  place  of  public  resort,  thronged 
by  the  multitude,  among  whom  these  men  might  have  hoped  to  ex- 
cite a  tumult  against  the  apostles.     Here,  too,  were  the  magistrates, 
and  the  place  where  public  trials  were  held. 

20.  These  men,  being  Jews]  The  whole  nation  of  the  Jews  were  well- 
known  opposers  of  the  idolatry  of  the  heathen,  which  rendered  them 
odious  among  all  the  pagan  nations  where  they  resided  or  trafficked. 
They  thus  artfully  call  out  all  the  prejudice  of  the  people  against  the 
Jews  to  inflame  their  minds  against  Paul  and  his  companions.    Do 
exceedingly  trouble  our  city]    Cause  disturbance,  excite   commotion. 
The  preaching  of  Paul  may  have  excited  inquiry  and  discussion ; 
but  these  masters  wholly  exaggerate  the  matter.     The  disturbance 
had  not  been  so  much  caused  in  the  public  mind  as  among  them- 


270  NOTES  ON  THE  ACTS. 

21  And  teach  customs  winch  are  not  lawful  for  us  to  receive, 
neither  to  observe,  being  Romans. 

22  And  the  multitude  rose  up  together  against  them:    and 
the  magistrates  rent  off  their  clothes,  and  commanded  to  beat 
them. 

23  And  when  they  had  laid  many  stripes  upon  them,  they 
cast  them  into  prison,  charging  the  jailer  to  keep  them  safely. 

24  Who  having  received  such  a  charge,  thrust  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks. 


selves ;  it  was  a  personal  interest  that  was  involved.  The  apostle 
had  exceedingly  troubled  their  masters  in  depriving  them  of  their 
gains. 

21.  Teach  customs]  Religious  duties  and  practices.     Which  are  not 
lawful  for  us  to  receive,  &c.]  Every  man  was  permitted  by  the  Roman 
law  to  worship  as  he  pleased ;  but  to  introduce  a  new  religion,  and 
seek  to  obtain  proselytes  to  it,  without  public  authority,  was  strictly 
forbidden.      They   therefore   accuse  the   apostles   of  proselyting — 
teaching  unlawful  customs,  &c. 

22.  The  multitude  rose  up  together  against  them]  The  trial  was  public, 
in  the  open  forum,  whither  the  people  had  rushed,  and  they  are  at 
once  inflamed  by  this  unsustained  accusation ;  the  bare  fact  of  their 
being  Jews,  being  enough  to  rouse  their  passions  and  persecutions. 
The  magistrates  rent  off"  their  clothes]  Even  the  officers  of  justice,  par- 
taking of  the  excitement  of  the  multitude,  commanded  the  attend- 
ants, or  inferior  officers,  to  strip  off  their  garments,  that  they  might 
be  scourged  upon  their  naked  backs.*     This  was  probably  one  in- 
stance referred  to  by  the  apostle  when  he  said,  "  Thrice  was  I  beaten 
with  rods."  2  Cor.  xi,  25. 

23.  Cast  them  into  prison]    The  scourging  was  but  a  temporary 
punishment,  ordered  to  satisfy  the  tumultuous  cries  of  the  populace ; 
they  were  sent  to  prison  to  afford  the  magistrates  an  opportunity  for 
further  examination  and  more  summary  punishment. 

24.  Thrust  them  into  the  inner  prison]   The  outer  apartments  of  the 
jail  would  not  be  as  safe  as  the  interior,  to  which  access  could  only 
be  obtained  by  several   gates:   subterranean  dungeons  were  often 
added  for  further  security.     Into  the  securest  recess  were  Paul  and 
Silas  thrust.    Made  their  feet  fast  in  t/ie  stocks]    This  was  a  wooden 
machine,  bound  with  iron,  in  which  the  arms  and  head  were  some- 
times confined;  but  more  frequently,  as  in  this  case,  the  legs  and 

*  It  was  usual  for  the  Roman  magistrates  to  command  the  lictors  to  rend 
open  the  clothes  of  the  criminal  that  he  might  the  more  easily  be  beaten  with 
rods.  No  care  was  taken  of  the  garments  on  these  occasions ;  but  they  were 
suddenly,  and  with  violence,  rent  open. 


NOTES  ON  THE  ACTS.  271 

25  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 
unto  God :  and  the  prisoners  heard  them. 

26  And  suddenly  there  was  a  great  earthquake,  so  that  the 
foundations  of  the  prison  were  shaken :  and  immediately  all  the 
doors  were  opened,  and  every  one's  bands  were  loosed. 

feet,  the  latter  being  severely  bruised  by  it.  Sometimes  it  distended 
the  legs  painfully,  So  that  the  situation  of  Paul  and  Silas  must  have 
been  truly  excruciating,  especially  if  (as  it  is  very  possible)  they  lay 
with  their  bare  backs,  so  lately  scourged,  on  the  hard  or  dusty 
ground,  thus  rendering  their  joyful  frame  of  mind  the  more  re- 
markable. 

25.  Paul  and  Silas  prayed,  and  sang  praises  unto  God]  "  Prayer  is  the 
natural  language  of  the  pious  soul,  imploring,  in  its  distress,  divine 
assistance  and  consolation.     It  was,  therefore,  an  exercise  suited  to 
the  present  situation  of  these  good  men,  to  whom  the  grace  of  God 
was  necessary,  that  they  might  bear  the  present  trial  with  patience, 
and  be  prepared  for  the  issue  of  it.     But  why  did  they  also  sing 
praises  to  God  ?    Is  there  anything  calculated  to  inspire  cheerfulness 
in  the  condition  of  men  whose  backs  have  been  torn  with  a  scourge, 
and  whose  feet  are  made  fast  in  the  stocks  ?     Do  songs  accord  with 
the  gloom  of  a  prison  ?     A  Christian  has  causes  of  joy  and  gratitude 
independent  of  external  circumstances.    Paul  and  Silas  gave  thanks 
to  God  for  the  high  honor  of  being  called  '  to  suffer  shame  for  the 
name  of  Christ ;'  for  the  peace  of  mind  which  they  enjoyed  amid  their 
outward  troubles ;  for  the  certain  knowledge  of  the  love  and  care  of 
their  Redeemer ;  and  for  the  hope  of  immortality  which  raised  them 
above  the  fear  of  death.     '  God  their  Maker  gave  them  songs  in  the 
night,'  which  they  sung  with  such  devout  fervor  and  animation,  that 
the  other  prisoners  heard  them." — DICK.      The  fact  of  the  other 
prisoners  hearing  them  is  recorded  to  intimate  that  they  prayed 
aloud,  doubtless  in  order  to  testify  their  consciences  to  be  void  of 
offense,  and  their  joy  in  the  Holy  Ghost. 

26.  There  ivas  a  great  earthquake]    An  entirely  miraculous  occur- 
rence, caused  by  the  Almighty  to  testify  his  approbation  of  his  ser- 
vants.    All  the  doors  mere  opened,  and  every  one's  bands  were  loosed]  The 
barred  prison-gates  swing  open,  and  the  chains  are  loosened  from 
the  hands  of  the  prisoners,  yet,  through  terror,  or  by  the  miraculous 
agency  of  God,  not  one  of  the  prisoners  attempts  an  escape.    All 
these  attending  circumstances,  in  connection  with  the  earthquake, 
seem  designed  to  show  the  special  presence  of  God,  and  the  divine 
confirmation  of  the  preaching  of  Paul.     These  things  evidently 
affected  the  magistrates,  and  induced  them  to  pursue  a  different 
course  toward  them. 


272  NOTES  ON  THE  ACTS. 

27  And  the  keeper  of  the  prison  awaking  out  of  his  sleep, 
and  seeing  the  prison-doors  open,  he  drew  out  his  sword,  and 
would  have  killed  himself,  supposing  that  the  prisoners  had  been 
fled. 

28  But  Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no 
harm :  for  we  are  all  here. 

29  Then  he  called  for  a  light,  and  sprang  in,  and  came  trem- 
bling, and  fell  down  before  Paul  and  Silas ; 

30  And  brought  them  out,  and  said,  Sirs,  what  must  I  do  to 
be  saved  ? 


27.  Would  have  killed  himself]   "  Every  jailer,"  says  Dr.  Clarke, 
"  was  made  responsible  for  his  prisoner,  under  the  same  penalty  to 
which  the  prisoner  himself  was  exposed.     The  jailer,  awakening, 
and  finding  the  prison-doors  open,  taking  it  for  granted  that  all  the 
prisoners  had  made  their  escape,  and  that  he  must  lose  his  life  or 
that  account,  chose  rather  to  die  by  his  own  hand  than  by  that  of 
others.     It  was   customary  among  the  heathen,  when  they  found 
death  inevitable,  to  take  away  their  own  lives.     This  custom  was 
applauded  by  their  philosophers,  and  sanctioned  by  some  of  their 
greatest  men." 

28.  But  Paul  cried,  &c.]    As  it  was  midnight,  Paul  knew  the  in- 
tention of  the  jailer  to  commit  suicide,  either  by  his  outcries,  or,  what 
is  more  probable,  by  a  direct  suggestion  from  the  Spirit  of  God,  and 
therefore  cried  to  him  to  desist. 

29.  He  called  for  a  light]  Literally,  for  light ;   that  is,  for  a  torch  or 
torches.    Came  trembling]  Awed  at  once  by  the  terrible,  natural  convul- 
sion ;  the  evident  presence  of  the  divine  Being,  shown  by  the  con- 
tinuance of  the  unshackled  prisoners  in  the  jail,  and  by  the  commanding 
serenity  and  dignity  of  the  bleeding  and  chained  religious  teachers. 
The  evident  attestation  of  their  divine  mission  awakened  his  convic- 
tions, and  a  sense  of  his  spiritual  danger  was  gathering  increasing 
weight  in  his  bosom.     Trembling  with  fear,  awe,  and  anxiety,  he 
fell  down  before  Paul  and  Silas. 

30.  And  brought  them  out]    Out  of  the  inner  prison.     Sirs]    A  title 
of  respect:  "the  original  word  not  being  used  indiscriminately  in 
reference  to  superiors  and  to  inferiors,  but  was  always  indicative  of 
respect."     What  must  I  do  to  be  saved?}  That  is,  in  order  to  obtain 
eternal  salvation.     The  jailer  had  doubtless  heard  something  of  the 
doctrines  of  Paul  and  Silas,  the  Pythoness  women  having  asserted  that 
they  were  "  servants  of  the  Most  High,  showing  the  way  of  salvation." 
The  extraordinary  circumstances  that  had  just  now  occurred  had 
convinced  him  that  these  men  were  divine  messengers,  and  he  ntrv 


NOTES  ON  THE  ACTS.  273 

81  And  they  said,  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,  and  thy  house. 

32  And  they  spake  unto  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house. 

33  And  he  took  them  the  same  hour  of  the  night,  and  washed 
their  stripes ;  and  was  baptized,  he  and  all  his,  straightway. 

therefore  asks  them  what  he  must  do  to  obtain  the  salvation  they 
preached. 

31.  Believe  on  the  Lord  Jesus  Christ}    Embrace  the  Christian  reli 
gion — believe  in  Jesus,  so  as  to  obey  him,  become  his  disciple,  rely 
upon  him  for  your  salvation,  whom  we  preach,  the  Lamb  of  God 
that  taketh  away  the  sins  of  the  world.     Thou  shah  be  saved]    Thou 
shalt  thus  attain  to  eternal  life.    And  thy  house]  Supposing,  of  course, 
that  his  family  became  the  disciples  of'Christ  as  well  as  himself,  and 
continued  faithful  to  the  end:   the  meaning  being,  salvation  was 
offered  to  his  family  as  well  as  himself.     The  faith  of  a  pious  father, 
however,  goes  far  to  secure  the  salvation  of  his  family  instrumentally. 

32.  They  spake  unto  him  the  word  of  the  Lord]  That  is,  explained  to 
him  the  doctrines  of  the  gospel,  showing  him  more  fully  how  God 
could  be  just  and  yet  justify  the  sinner  that  believed  iu  Jesus,  and 
explaining  the  obligations,  duties,  and  rewards,  of  the  disciples  of 
Jesus. 

33.  Washed  their  stripes]  Upon  which  the  blood  and  the  dust  had 
collected,  irritating  still  further  their  cruel  wounds.     The  apostles 
exercised  miraculous  power  to  heal  others,  but  meekly  submitted 
themselves  to  the  patient  endurance  of  bodily  pain  for  Christ's  sake. 
And  loos  baptized,  he  and  all  his,  straightway]  Dr.  Clarke  suggests  here, 
"  that  if  he  and  all  his  were  baptized  straightway,  immediately,  instantly, 
at  that  very  time,  it  is  by  no  means  likely  that  there  was  any  immer- 
sion in  the  case ;  indeed  all  the  circumstances  of  the  case,  the  dead 
of  the  night,  the  general  agitation,  the  necessity  of  dispatch,  and  the 
words  of  the  text,   all   disprove  it.      The  apostles,  therefore,  had 
another  method  of  administering  baptism  besides  immersion,  which, 
if  practiced  according  to  the  Jewish  formalities,  must  have  required 
considerable  time,  and  not  a  little  publicity.    As   the  Jews  were 
accustomed  to  receive  whole  families  of  heathens,  young  and  old, 
as  proselytes,  by  baptism,  so  here  the  apostles  received  whole  families, 
those  of  Lydia  and  the  jailer,  by  the  same  rite.    It  is,  therefore, 
pretty  evident  that  we  have  in  this  chapter  presumptive  proofs: — 
1.  That  baptism  was  administered  without  immersion,  as  in  the  case 
of  the  jailer  and  his  family ;  and,  2.  That  children  were  also  received 
into  the  church  in  this  way;  for  we  can  scarcely  suppose  that  the 

18 


274  NOTES  ON  THE  ACTS. 

34  And  when  he  had  brought  them  into  his  house,  he  set  meat 
before  them,  and  rejoiced,  believing  in  God  with  all  his  house. 

35  And  when  it  was  day,  the  magistrates  sent  the  sergeants, 
saying,  Let  those  men  go. 

36  And  the  keeper  of  the  prison  told  this  saying  to  Paul,  The 
magistrates  have  sent  to  let  you  go :  now  therefore  depart,  and 
go  in  peace. 

37  But  Paul  said  unto  them,  They  have  beaten  us  openly  un- 
condemned,  being  Romans,  and  have  cast  us  into  prison ;  and 

whole  families  of  Lydia  and  the  jailer  had  no  children  in  them ;  and, 
if  they  had,  it  is  not  likely  that  they  should  be  omitted ;  for  the 
Jewish  practice  was  invariably  to  receive  the  heathen  children  with 
their  proselyted  parents." 

34.  Brought  them  into  his  house]  From  the  prison,  into  that  portion 
which  he  occupied  as  his  dwelling.    He  set  meat  before  them]  Provided 
them  food.     What  a  change  had  transpired  in  the  mind  of  the  jailer! 
A  short  time  before  he  had  thrust  them,  all  bleeding  and  exhausted, 
into  the  dungeon  and  into  stocks,  now  he  affectionately  bathes  their 
torn  and  begrimed  backs,  and  offers  them  the  best  his  house  affords. 
And  rejoiced,  believing  in  God  with  all  his  house]  "  How  happy  was  this 
family !     The  new  convert  rejoiced,  and  so  did  all  his  house.     '  The 
voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous.' 
There  is  no  joy  like  tha^  which  flows  from  the  belief  of  the  gospel. 
It  purifies  while  it  refreshes  the  soul ;  it  gives  a  more  elevated  tone 
to   the  feelings   than  worldly  pleasures  can  give;    it  contains  no 
poisonous  mixture,  which  afterward  corrodes  the  heart ;  it  sheds  a 
lustre  upon  every  object,  and  cheers  even  the  dark  hours  of  adver- 
sity; and,  in  a  word,  it  is  permanent,  going  with  us  whithersoever  we 
go,  accompanying  us  to  death,  and  springing  up  within  us  as  '  a  well 
of  living  water,'  in  the  world  to  come." — DICK. 

35.  The  magistrates  sent  the  sergeants]  It  may  be  that  the  earthquake 
in  the  night  had  some  influence  upon  the  magistrates,  or  information 
from  the  jailer,  or  after  the  excitement  of  the  moment,  upon  cool  re- 
flection, they  became  conscious  of  their  most  unjust  treatment  of 
these  men.     Without  trial,  contrary  to  the  Roman  law,  at  the  insti- 
gation of  a  riotous  multitude,  they  had  scourged  and  imprisoned 
them.     They  therefore  send  the  lictors,  inferior  officers,  whose  badge 
of  office  was  a  bundle  of  rods,  with  an  ax  in  the  centre,  and  who 
attended  upon  the  magistrates,  to  secure  secretly  their  release  from 
prison,  as  the  best  way  to  rid  themselves  of  further  responsibility 
about  the  matter. 

37.  Said  unto  them]    That  is,  sent  this  word  to  the  magistrates. 
Being  Romans]  Being  Roman  citizens,  or  enjoying  the  privileges  of 


NOTES  ON  THE  ACTS.  275 

now  do  they  thrust  us  out  privily  ?  nay,  verily ;  but  let  them 
come  themselves  and  fetch  us  out. 

38  And  the  sergeants  told  these  words  unto  the  magistrates : 
and  they  feared  when  they  heard  that  they  were  Romans. 

39  And  they  came  and  besought  them,  and  brought  them  out, 
and  desired  them  to  depart  out  of  the  city. 

40  And  they  went  out  of  the  prison,  and  entered  into  the 

citizenship.  Paul,  either  from  having  derived  this  right  from  his 
ancestors,  or  from  his  residence  in  the  free  city  of  Tarsus,  was  by 
birth  endowed  with  these  privileges ;  and  the  sacred  penman  implies 
the  same  to  have  been  the  case  of  Silas.  Paul  knew  the  Roman 
law,  and  he  now  properly,  and  with  dignity,  makes  complaint  against 
the  indignities  which  they  had  unlawfully  received.  To  scourge  a 
Roman  citizen  was  a  crime  which  subjected  the  offender  to  severe 
punishment ;  but  this  had  been  aggravated  by  not  allowing  them  a 
trial,  and  thrusting  them  into  prison  without  conviction,  both  of 
which  were  sternly  forbidden  by  the  Roman  law.  By  this  example 
we  may  learn  that  it  is  right  to  appeal  to  the  protection  of  the  laws, 
and  to  vindicate  our  characters  with  becoming  firmness  ;  but  having 
done  so,  we  are  to  forgive  our  oppressors,  and  so  far  from  demand- 
ing strict  reparation,  we  ought  rather  to  abate  something  of  our 
privileges  for  the  sake  of  peace.  Let  them  come  themselves  and  fetch  us 
out]  In  this  way  the  magistrates  would  publicly  acknowledge  the 
rashness  and  illegality  of  their  conduct,  and  vindicate  the  innocence 
of  Paul  and  Silas,  and  the  whole  community  would  see  that  wrong 
had  been  done  them.  "  It  was,  among  the  Macedonians  particularly, 
a  testimony  to  the  innocence  of  prisoners,  if  the  magistrates  should 
publicly  release%iem  from  prison." 

38.  They  feared  when  they  heard]  An  insult  offered  to  a  Roman 
citizen  was  considered  an  outrage  against  the  whole  Roman  people, 
and  was,  therefore,  punished  with  great  severity.     The  penalty  for 
such  an  offense  was  death  and  confiscation  of  goods. 

39.  Came  and  besought  them]  They  were  now  thoroughly  humbled. 
They  acknowledge  the  impropriety  of  their  course,  and  beseech  them 
to  overlook  it.     To  depart  out  of  the  city]    Not  commanding,  but  re- 
questing them  to  leave  the  place,  to  prevent  further  tumult,  and  to 
save  the  character  of  the  magistrates  themselves. 

40.  When  they  had  seen  the  brethren]  Timotheus  and  Luke.    Lydia's 
residence  in  Philippi  had,  by  her  request,  become  their  home,  and 
these  two  brethren  were  doubtless  remaining  there  in  great  suspense, 
awaiting  the  fate  of  Paul  and  Silas.     Comforted  them]  By  their  pre- 
sence, exhortations,  and  counsels.    And  departed]    Paul  and  Silas 
feft,  but  Luke  and  Timothy  seem  to  have  remained  behind ;  they, 


276  NOTES  ON  THE  ACTS. 

house  of  Lydia:  and  when  they  had  seen  the  brethren,  they 
comforted  them,  and  departed. 

not  having  become  obnoxious  to  the  populace  or  authorities,  could 
safely  and  profitably  remain  behind  to  confirm  the  faith  of  the  little 
church,  and  strengthen  the  new  converts  within  the  prison  walls. 
"By  a  comparison  of  passages,  it  appears  probable  that  Luke  re- 
mained in  Philippi  until  Paul  returned  to  this  city,  on  his  way  to 
Asia  Minor  and  to  Jerusalem.  Mention  is  again  made  of"  Timothy 
in  Acts  xvii,  14;  and  from  that  passage  we  learn  that  he  was  after- 
ward at  Berea  with  Paul  and  Silas ;  for  Paul  left  him  there  with 
Silas,  when  he  himself  preceded  to  Athens.  Perhaps  Timothy  was 
left  with  Luke  at  Philippi,  while  Paul  and  Silas  went  through 
Amphipolis  and  Apollonia  to  Thessalonica,  (Acts  xvii,  I.)  and  then 
rejoined  them  at  Berea." 


CHAPTER  XVII. 

1.  Paul  preaches  in  Thessalonica.  5.  Persecuted  by  unbelieving  Jews. 
10.  Paul  and  Silas  sent  to  Berea.  15.  Paul  sent  to  Athens.  18.  Paul's  de- 
fense upon  Mars  Hill. 


when  they  had  passed  through  Amphipolis,  and  Apol- 
-L'  Ionia,  they  came  to  Thessalonica,  where  was  a  synagogue 
of  the  Jews.  ' 

1.  Amphipolis]  This  was  the  chief  city  of  the  first  division  of 
Macedonia  or  Thrace,  (now  European  Turkey.)  It  was  built  by 
Cimon,  an  Athenian  general,  four  hundred  and  seventy  years  before 
the  Christian  era  ;  and  in  the  middle  ages  bore  the  name  of  Chryso- 
polis,  or  golden  city.  It  stood  on  the  banks  of  the  river  Strymon, 
which  nearly  surrounded  it,  making  it  a  peninsula.  From  this  cir- 
cumstance its  name  was  derived,  Amphipolis  being  compounded  of 
two  Greek  words,  signifying  around  and  city.  There  is  now  a  mise- 
rable Turkish  village  situated  nearly  upon  the  site  of  this  formerly 
large  and  opulent  city,  called  Embole.  Apollonia]  Another  city  of 
this  part  of  Macedonia,  situated  between  Amphipolis  and  Thessa- 
lonica. It  received  its  name  from  the  heathen  deity.  Apollo,  to 
whom  a  splendid  temple  was  here  erected.  It  is  at  present  called 
Erisso.  Tliessalonica]  A  large  and  populous  city  and  seaport  of 
Macedonia.  It  was  situated  on  the  Therm  ian  Bay,  and  was  an- 
ciently called  Thermse;  but  being  rebuilt  by  Philip,  the  father  of 


NOTES  ON  THE  ACTS.  277 

2  And  Paul,  as  his  manner  was,  went  in  unto  them,  and  three 
sabbath-days  reasoned  with  them  out  of  the  Scriptures, 

3  Opening  and  alledging,  that  Christ  must  needs  have  suf- 
fered, and  risen  again  from  the  dead ;  and  that  this  Jesus,  whom 
I  preach  unto  you,  is  Christ. 


Alexander,  after  his  victory  ovei  the  Thessalians,  he  gave  it  this  name. 
At  the  time  Paul  visited  this  city  it  was  the  residence  of  the  Roman 
proconsul,  who  governed  the  province  of  Macedonia.  Besides  being 
the  seat  of  government,  this  city  carried  on  an  extensive  commerce, 
which  caused  a  great  influx  of  strangers  from  all  quarters,  and  the 
city  became  celebrated  for  the  number,  learning,  and  wealth  of  its 
inhabitants.  The  Jews  were  especially  numerous  here.  The  modern 
name  of  the  place  is  Salonichi;  it  is  the  chief  port  of  modern  Jareece, 
having  a  population  of  some  sixty  thousand,  twelve  thousand  of 
whom  are  Jews.  Where  was  a  synagogue  of  the  Jews]  This  fact  may 
have  been  stated  here,  as  the  Jews  might  not  have  had  synagogues 
in  the  surrounding  cities,  but  simply  proseuchas,  or  places  for  prayer, 
as  in  Philippi,  Acts  xvi,  13 ;  but  here,  the  number  and  the  wealth  of 
the  Jews  secured  for  them  a  regular  house  of  worship. 

2.  As  Ins  manner  was]  A  Jew  himself,  and  a  teacher  also,  he  found 
ready  admission  into  the  synagogues,  now  scattered  throughout  all 
the  Roman  empire.     This  gave  the  early  Christian  missionary  a 
great  advantage  in  his  work. 

He  first  unfolds  and  expounds  the  salvation  of  the  gospel  to  his 
brethren  according  to  the  flesh,  and  watches  his  opportunities  for 
conveying  the  same  important  information  to  the  Gentiles,  assisted 
by  those  of  the  Jewish  synagogue  who  believed.  Three  sabbath-days] 
Paul  undoubtedly  remained  longer  in  the  city;  but  lectured  no 
longer  in  the  synagogue.  Reasoned  with  them  out  of  the  Scriptures] 
That  is,  he  founded  all  his  arguments  in  favor  of  the  Messiahship  of 
Jesus  upon  the  Scriptures  of  the  Old  Testament,  which  they  held  to 
he  divine.  He  discoursed  to  them  from  the  sacred  Scriptures,  of  Jesus 
and  his  gospel. 

3.  Opening]  Bringing  out  to  the  light,  clearly  and  truly  illustrating. 
Alledging\    That  is,  affirming,  from  the  considerations  already  pre- 
sented.    That  Christ  must  needs  have  suffered,  &c.]    For  this,  as  we 
have  before  seen,  (Acts  ii,  iii,)  was  a  great  objection  in  the  minds  of 
the  Jews  to  Jesus,  they  believing  that  when  the  Messiah  came,  he 
would  conquer  all  his  enemies ;  and  the  idea  of  suffering  and  deatli 
was  repugnant  to  all  their  conceptions  of  his  glorious  and  kingly 
character.     This  became,  therefore,  a  main  point  in  the  argument  of 
the  apostles — to  prove  that,  according  to  the  Scriptures  which  they 


278  NOTES  ON  THE  ACTS. 

4  Aud  some  of  them  believed,  and  consorted  -with  Paul  and 
Silas :  and  of  the  devout  Greeks  a  great  multitude,  and  of  the 
chief  women  not  a  few. 

5  But  the  Jews  which  believed  not,  moved  with  envy,  took 
unto  them  certain  lewd  fellows  of  the  baser  sort,  and  gathered 
a  company,  and  set  all  the  city  on  an  uproar,  and  assaulted  the 
house  of  Jason,  and  sought  to  bring  them  out  to  the  people. 

6  And  when  they  found  them  not,  they  drew  Jason  and  certain 
brethren  unto  the  rulers  of  the  city,  crying,  These  that  have 
turned  the  world  upside  down,  are  come  hither  also ; 

received  as  inspired,  the  Messiah,  when  he  came,  must  suffer  all 
these  indignities,  even  the  cruel  deatli  which  he  experienced,  but 
then  be  gloriously  raised  from  the  tomb  again.  This  they  affirmed 
to  have  been  true  of  Jesus  whom  they  preached. 

4.  Some  of  tliem]    The  Jews — members  of  the  synagogue.     Con 
sorted  with  Paul  and  Silas}    "  Joined  themselves  to,"  "  took  their  lot 
with,"  became  their  adherents.     Devoid  Greeks]    That  is,  inhabitants 
of  Thessalonica,  who  had  become,  in  part  at  least,  already  proselytes 
to  the  Jewish  religion,  and   had  renounced  their  idolatry.     Chief 
women]  Women  of  high  standing  in  society  in  the  city,  who,  having 
embraced  Judaism,  now  embraced  Christianity. 

5.  Moved  with  enry]   Jealous  of  the  success  of  Paxil  and  Silas  in 
obtaining  converts  to  the  gospel.     Certain  leivd  fdlou-s  of  the  baser  sort} 
Vile,  ill-disposed  persons.     The  original  term  for  lewd  fellows  denotes 
men  who  wickedly  idled  away  their  time  in  public  places,  similar  to 
those  now  meant  by  the  term  loafers.     By  the  baser  sort  were  meant 
the  very  dregs  of  society — a  mob  of  the  vagrant,  vicious,  and  idle 
frequenters  of  the  market-place.     Gathered  a  company]    Collected  a 
mob.     Set  all  the  city  on  an  uproar]   By  their  tumult  and  outrageous 
proceedings.      Assaulted  the  house  of  Jason]    Here   probably  Paul 
stopped.     From  Rom.  xvi,  21,  it  appears  that  Jason  was  a  relative 
of  Paul.     Sought  to  briny  them  out  to  t/ie  people]  That  is,  to  a  popular 
assembly  for  examination.     The  word  people  does  not  refer  to  the 
mob  that  was  filling  the  city  with  confusion,  but  to  a  regular  assembly 
of  the  citizens,  before  whom  the  accusations  of  the  unbelieving  Jews 
might  be  laid. 

6.  When  they  found  them  not]    Probably  having  escaped  privately 
to  another  house.    Unto  the  rulers  of  the  city]  The  Roman  magistrates 
of  the  city.     These  that  have  turned  the  world  upside  dou-n,  are  come 
hither  also]  This  is  the  language  of  exaggerated  passion.     The  term 
world  is  used  in  the  popular  sense,  and  the  sum  of  the  charge  is, 
These   mischievous  men,  who  have   excited   commotion  wherever 
thev  have  been,  have  now  come  to  disturb  and  trouble  us  also. 


NOTES  ON  THE  ACTS.  279 

7  Whom  Jason  hath  received  :  and  these  all  do  contrary  to  the 
decrees  of  Caesar,  saying,  that  there  is  another  king,  one  Jesus. 

8  And  they  troubled  the  people,  and  the  rulers  of  the  city, 
when  they  heard  these  things. 

9  And  when  they  had  taken  security  of  Jason  and  of  the  other, 
they  let  them  go. 

10  And  the  brethren  immediately  sent  away  Paul  and  Silas 
oy  night  unto  Berea :  who  coming  thither,  went  into  the  syna- 
gogue of  the  Jews. 

7.  Whom  Jason  hath  received]  Permitted  to*  lodge  in  his  house,  en- 
tertained them  cordially.    As  Paul  and  Silas  have  escaped,  they 
attempt  to  visit  upon  Jason   the   persecution  intended  for  them. 
They  make  him  accountable   for  their  sin,  because   he  harbored 
them.     These  all  do  contrary  to  the  decrees  of  Caesar]    They  infringe 
upon  a  law  of  the  Roman  emperor.    Saying,  that  there  is  another  king, 
one  Jesus]    The  Roman  emperors  suffered  none  in  the  provinces 
under  their  government  to  assume  the  title  of  king  without  their 
permission.      These   persons   confounded   the   spiritual   office   and 
kingdom  of  Christ  with  a  temporal  dominion.     The  apostles  had 
presented  Jesus  as  the  royal  descendant  of  David,  now  establishing 
a  universal  empire;  but  these  Jews  understood  their  meaning,  for 
this  same  Jesus  had  been  crucified,  and  was  no  longer  upon  the 
earth.     They  seek  to  impose  by  this  specious  charge  upon  the  igno- 
rant multitude,  and  the  loyal  magistrates,  as  the  Jews  in  Jerusalem 
had  attempted  to  secure  the  condemnation  of  Jesus  himself,  by  such 
a  charge  before  Pilate — accusing  him  of  being  a  king,  and  thus  a 
rebel  against  Caesar. 

8.  And  they  troubled  the  people,  &c.]  There  seems  to  have  been  no 
particular  opposition  on  the  part  of  the  magistrates  and  people  to 
the  apostles;   but  these  open  accusations  of  their  own  nation,  of 
seditious  courses,  filled  them  with  anxieties.     The  people  were  agi- 
tated, confused,  and  the  magistrates  dreaded  a  public  tumult. 

9.  Taken  security  of  Jason]  That  is,  Jason  and  those  with  him  gave 
security,  satisfaction,  either  by  his  assurance,  or  by  a  deposit  of 
money,  that  no  seditious  movements  were  contemplated ;  that  Paul 
and  Silas  should  leave  the  city,  or  that  they  would  again  appear  for 
further   examination    at   any   appointed    time   before   the    magis- 
trates. 

10.  The  brethren]    Of  the  little  church,  lately  formed  of  the  be- 
lieving Jews — Jason  and  others.    Immediately  sent  away]  To  avoid, 
probably,  personal  injury  from  the  Jews  and  the  excited  multitude. 
Unto  Berea]  A  city  of  Macedonia,  a  short  distance  south-west  of 
Thessalonica. 


280  NOTES  ON  THE  ACTS. 

1 1  These  were  more  noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind,  and  searched 
the  Scriptures  daily,  whether  those  things  were  so. 

12  Therefore  many  of  them  believed ;  also  of  honorable  women 
which  were  Greeks,  and  of  men  not  a  few. 

13  But  when  the  Jews  of  Thessalonica  had  knowledge  that  the 
word  of  God  was  preached  of  Paul  at  Berea,  they  carne  thither 
also,  and  stirred  up  the  people. 

14  And  then  immediately  the  brethren  sent  away  Paul,  to  go 
as  it  were  to  the  sea :  but  Silas  and  Timotheus  abode  there  still. 

11.  These  were  more  noble]   Not  in  a  worldly  sense,  but  better  dis- 
posed, more  ingenuous  and  liberal  minded.     With  all  readiness  of 
mind]    Cheerfully,  without  prejudice ;   eager  to  obtain  instruction, 
and  to  welcome  the  truth.    And  searched  the  Scriptures  daily]   Lite- 
rally, they  sifted  out,  &c. ;  alluding  to  the  process  of  separating  wheat 
from  chaff.     They  were  Jews  and  Jewish  proselytes ;  they,  therefore, 
possessed  the  Scriptures  of  the  Old  Testament :  to  these  the  apostles 
appealed  for  proofs  of  the  Messiahship  of  Christ,  and  to  them  the 
noble  Bereans  turned  to  see  if  these  things  were  really  so.    "  From 
the  conduct  of  the  Bereans  we  may  infer,  first,  the  duty  of  studying 
the  sacred  Scriptures :  and,  secondly,  the  obligation  to  exercise  our 
reason  in  matters  of  religion ;  for  they  heard  the  apostles  with  can- 
dor, yet  would  not  embrace  their  doctrines  without  due  examination 
and  inquiry." 

12.  Many  of  them  believed]  Candid  examination  rarely  ever  fails  to 
produce  such  a  result.     The  Scriptures  of  both  the  Old  and  New 
Testaments  lead  directly  to  Christ.     Some  of  the  bitterest  enemies 
of  Christianity  have  acknowledged  that  they  have  never  read  the 
inspired  records  of  its  origin ;  but  those  who  have  made  themselves 
the  most  familiar  with  the  Scriptures  have  arisen  from  their  study 
with  the  firmest  confidence  in  their  inspiration,  and  the  divine  origin 
of  Christianity.     Honorable  women]  (See  verse  4.) 

13.  Stirred  tip  the  people]   Excited  opposition  among  the  populace 
by  false  accusations.    How  cruel  and  malicious  was  this  course !    Not 
satisfied  with  the  injury  done  these  men  of  God  in  Thessalonica, 
they  no  sooner  heard  of  the  friendly  disposition  of  the  Bereans  to 
them,  than  they  hastened  to  arouse  public  prejudice  and  clamor 
against  them. 

14.  To  go  as  it  were  to  the  sea]    As  our  translation  reads,  it  would 
seem  as  if  his  going  to  the  sea  was  a  feint  to  deceive  his  enemies  as 
to  his  real  course,  while  he  secretly  crossed  the  land  to  Athens.    But 
the  original  would  have  been  more  properly  translated,  "  Sent  Paul 
to  go  toward  the  sea."     To  avoid  the  opposition  of  the  Jews,  which 


NOTES  ON  THE  ACTS.  281 

15  And  they  that  conducted  Paul  brought  him  unto  Athens : 
and  receiving  a  commandment  unto  Silas  and  Timotheus  for  to 
come  to  him  with  all  speed,  they  departed. 

1 6  Now,  while  Paul  waited  for  them  at  Athens,  his  spirit  was 
stirred  in  him,  when  he  saw  the  city  wholly  given  to  idolatry. 

might  follow  him  from  one  city  to  another,  if  he  had  crossed  the 
country  to  Athens,  those  attending  him  may  possibly  have  taken  him 
to  the  neighboring  seaport,  Pydna,  and  sailed  with  him  round  the 
coast  to  Athens.  The  general  belief,  however,  is  that  he  passed  the 
whole  distance  by  land.  Silas  and  Timotheus  abode  there  still]  Timo- 
theus had  been  left  at  Philippi  with  Luke,  when  Paul  and  Silas  left 
that  city ;  but  he  seems  shortly  after  to  have  rejoined  Paul  and  Silas 
at  Berea.  Silas  and  Timotheus  are  again  left  behind  to  comfort  and 
build  up  the  infant  church,  Paul  being  the  principal  object  of  the  late 
persecution ;  the  labors  of  the  other  brethren  were  probably  in  a  mea- 
sure overlooked  by  their  Jewish  persecutors. 

15.  Athens]  Athens  was  the  chief  city  of  ancient  Greece,  one  of  the 
most  renowned  cities  in  the  world,  and  the  great  seat  of  ancient  arts 
and  sciences.    It  was  the  birthplace  of  the  most  eminent  men  of  anti- 
quity ;  the  resort  of  philosophers ;  and  was  noted  for  the  learning  and 
valor  of  its  inhabitants,  and  the  great  elegance  of  its  public  buildings. 
It  is  situated  upon  a  gulf  of  the  .^Egean  Sea ;  and  the  ruins  of  its 
former  magnificence  still  remain.     It  is  now  the  seat  of  government 
of  the  modern  Greek  empire;  but  its  miserable  hovels  of  poverty 
sadly  contrast  with  the  fallen  massive  pillars  that  once  adorned  the 
majestic  temples  of  the  Grecian  divinities.     The  Turkish  followers 
of  Mohammed,  in  A.  D.  1456,  swept  over  the  cities  of  Greece,  with 
their  desolating  bands,  murdering  the  inhabitants,  and  defacing  the 
beautiful  works  of  art.     Athens  remained  in  their  hands  until  1829, 
when  the  present  government  was  established  through  the  interposi- 
tion of  the  European  powers.     American  missionaries  have  been  sent 
to  Athens ;   and  their  voices  have  been  heard  in  the  same  streets 
where  Paul  walked  and  pondered  upon  the  idolatry  of  the  inhabit- 
ants, proclaiming  the  same  God,  and  our  Lord  and  Saviour  Jesus 
Christ.    Receiving  a  commandment]  Bearing  back  a  message. 

1 6.  His  spirit  was  stirred  in  him]  The  sympathies  and  anxieties  of  his 
heart  were  deeply  moved.    The  sight  of  their  folly  and  blindness,  and 
the  knowledge  of  the  consequences  that  must  follow,  moved  his  heart 
to  its  centre  with  pity  for  them,  and  zeal  to  preach  to  them  the  truth 
as  it  is  in  Jesus.    Saw  the  city  wholly  given  to  idolatry]  Or,  as  it  is  very 
properly  expressed  in  the  margin,  full  of  idols.    This  was  true  in  point 
of  fact.     The  Athenians  had  prided  themselves  upon  the  number  of 


282  NOTES  ON  THE  ACTS. 

1 7  Therefore  disputed  he  in  the  synagogue  with  the  Jews,  and 
with  the  devout  persons,  and  in  the  market  daily  with  them  that 
met  with  him. 

18  Then  certain  philosophers  of  the  Epicureans,  and  of  the 
Stoics,  encountered  him.     And  some  said,  What  will  this  bab- 
bler say  ?  other  some,  He  seemeth  to  be  a  setter  forth  of  strange 


their  deities,  and  had  introduced  them  from  all  parts  of  the  world, 
supposing  that  the  more  numerous  their  divinities,  the  more  sure 
were  they  of  protection.  Thus  one  of  their  own  writers  assures  us, 
that  Athens  had  more  images  than  all  the  rest  of  Greece ;  and  an- 
other remarks,  that  "  it  was  easier  to  find  there  a  god  than  a  man." 

17.  Therefore  disputed]    Discussed,   presented,   and  defended   the 
claims  of  Jesus  to  be  the  Christ,  in  the  synagogues,  and  before  the 
devout  persons]    The  Grecian  proselytes,  who  had  already  embraced 
Judaism — and  disputing  or  arguing  with  the  idolatrous  Athenians 
upon  the  true  religion  as  distinguished  from  their  false  worship, 
wherever  he  could  obtain  access  to  them.    In  the  market]    In  the 
forum — a  place  somewhat  similar  to  our  exchange;  a  general  resort 
for  men  of  business  and  leisure,  where  people  assembled  to  converse, 
hear  lectures,  learn  the  news,  &c.     There  were  many  of  these  places 
in  Athens ;  and  among  them  was  this  one  in  particular,  in  the  most 
populous  part  of  the  city,  and  near  to  the  place  where  the  Stoic  philo- 
sophers used  to  hold  their  discussions.    Probably  in  this  forum  Paul 
held  some  of  his  controversies  with  the  polished  and  learned,  but 
idolatrous  philosophers  and  curious  inquirers  of  Athens. 

18.  Certain  philosophers  of  the  Epicureans,  and  of  the  Stoics]  "  These 
were  two  celebrated  sects  of  Grecian  philosophers,  both  of  whom 
held  opinions  very  inconsistent  with  the  doctrines  of  St.  Paul.     The 
Epicureans  acknowledged  no  gods,  except  in  name  only,  and  abso- 
lutely denied  that  they  exercised  any  providence  over  the  world. 
The  Stoics  professed  to  believe  both  in  the  existence  of  the  gods  and 
their  providence  in  the  world;  but  they  attributed  all  human  actions 
to  fixed  and  unalterable  fate,  to  which  they  conceived  the  gods  them- 
selves to  be  subject ;  and  thus  destroyed  the  foundation  of  all  religion 
as  much  as  the  atheistical  Epicureans  did." — BISHOP  PEARCE.    En- 
countered him]  Entered  into  discussion  with  him.     This  babbler]  Lite- 
rally, a  collector  of  seeds;  being  the  name  of  a  small  bird  that  lives  by 
picking  up  seeds  by  the  road.     The  word  came  to  be  applied  to  busy 
bodies,  who  spent  their  time  in  picking  up  the  sayings  and  doings  of 
others  without  order  or  method,  and  retailing  them  again  to  those 
they  met — the  word,  therefore,  means,  an  empty-headed  prater — a 
mean,  impertinent,  and  incorrigible  talker.     A  setter  forth  of  strange 


NOTES  ON  THE  ACTS.  283 

gods:  because  he  preached  unto  them  Jesus,  and  the  resur- 
rection. 

19  And  they  took  him,  and  brought  him  unto  Areopagus, 
saying,  May  we  know  what  this  new  doctrine,  whereof  thou 
speakest,  is  ? 

20  For  thou  bringest  certain  strange  things  to  our  ears ;  we 
would  know  therefore  what  these  tilings  mean. 

21  (For  all  the  Athenians  and  strangers  which  were  there, 

gods]  An  announcer,  or  a  proclaimer  of  foreign  deities,  gods  not 
hitherto  known  and  worshiped  in  Athens.  Paul  preached  Jesus,  and 
presented  the  only  and  true  God,  and  the  blinded  Greeks  inferred  that 
they  were  probably  two  Jewish  deities  of  whom  they  had  not  before 
heard.  Jesus,  and  the  resurrection]  The  latter  being  the  most  con- 
vincing attestation  of  the  Saviour's  divine  mission. 

19.  Brought  him  unto  Areopagus]    More  properly  to  Mars-hill,  as  the 
Greek  word  Areopagus  means,  and  as  it  is  translated  in  verse  22. 
The  celebrated  Athenian  court,  called  the  court  of  Areopagus,  from 
the  place  where  it  was  held,  had  its  session  in  an  appropriate  edifice 
upon  this  hill.     The  hill  was  an  elevation  in  the  west  part  of  the 
city,  near  to  the  Acropolis,  or  citadel  of  Athens,  commanding  a  good 
view  of  the  chief  part  of  the  city,  and  was  used  as  a  place  of  public 
assembly  by  the  Athenian  people.     It  is  uncertain  whether  Paul  was 
immediately  carried  before  the  grave  and  noted  tribunal  of  the  Areo- 
pagus, or  whether  the  discussion  in  the  market  place  was  adjourned 
to  the  more  commodious  summit  of  Mars-hill,  where  the  multitude 
could  have  a  better  opportunity  of  hearing  the  apostle  more  fully 
expound  his  novel  views  of  religion.     The  latter  idea  seems  to  be 
confirmed  by  the  facts,  that  no  formal  accusation  appears  to  have  been 
made  against  Paul,  and  no  process  of  trial  introduced,  and  that  Paul 
in  his  address  makes  no  defense  against  specific  charges,  but  makes 
a  statement  of  his  peculiar  religious  opinions  in  contradistinction  to 
their  irrational  idolatry.     Some  of  the  members  of  the  Areopagus, 
as  Dionysius,  might,  however,  have  been  present  on  the  occasion. 
Verse  34. 

20.  Thou  bringest  certain  strange  things]    Literally,  "  things  which 
strike  us  with  surprise  " — unheard  of — astonishing.    What  these  things 
mean]  We  desire  an  explanation  of  them. 

21.  For  all  the  Athenians,  &c.]    This  character  of  the  Athenians  is 
fully  confirmed  by  heathen  writers.     "  They  were  remarkable  for 
spending  time  in  places  of  public  resort,  for  learning  and  telling  the 
news,  and  for  light  conversation.     There  were  no  fewer  than  three 
hundred  and  sixty  places  in  the  city  where  people  of  the  lower  orders 
were  in  the  habit  of  meeting  one  another  for  conversation ;  while  the 


£84  NOTES  ON  THE  ACTS. 

spent  their  time  in  nothing  else,  but  either  to  tell,  or  to  hear 
some  new  thing.) 

22  Then  Paul  stood  in  the  midst  of  Mars-hill,  and  said,  Ye 
men  of  Athens,  I  perceive  that  in  all  things  ye  are  too  super- 
stitious. 

23  For  as  I  passed  by,  and  beheld  your  devotions,  I  found  an 

more  respectable  classes  had  also  their  places  of  resort  for  the  same 
purpose." — RIPLEY.  Strangers  which  were  there]  Foreigners  who  had 
come  to  Athens  for  purposes  of  business,  or  education,  or  pleasure. 
The  city  was  thronged  with  these. 

22.  Stood  in  the  midst  of  Mars-hill]    He  stood  in  the  midst  of  the 
assembly,  gathered  in  the  court  of  the  Areopagus  on  Mars-hill.     Ye 
are  too  superstitious]  How  tme  was  this  remark,  and  how  well  adapted 
to  secure  their  attention !     The  Athenians  were  noted  for  the  multi- 
tude of  their  religious  observances.    But  Paul  showed  that  they  "  wor- 
shiped" they  "  knew  not  what."   The  apostle  then  noticed  the  occasion 
which  led  to  his  addressing  them,  (the  sight  of  the  altar  to  the  un- 
known God ;)  and  showed  that  it  was  his  desire  to  enable  them  to 
satisfy  their  wish  of  worshiping  even  unknown  gods,  by  pointing  out 
that  great  Being  who  is  the  only  and  the  true  God,  some  of  whose  chief 
attributes,  and  the  various  benefits  he  hath  wrought,  Paul  then  pro- 
ceeded to  recount.  From  thence  he  inferred  the  duti/  incumbent  on  God's 
creatures  of  seeking,  that  is  u-orshiping,  him ;  at  the  same  time  noticing 
erroneous  modes  thereof,  which  had  originated  in  utter  ignorance  of 
his  true  nature.     This  introduced  an  exhortation  to  abandon  these 
errors,  fortified  by  an  announcement  of  a  future  day  of  judgment  and 
punishment  for  all  willful  disobedience  to  the  will  of  God.     Thus 
forcibly  and  wisely  did  the  great  apostle  of  the  Gentiles  introduce  and 
develop  the  only  true  religion  in  the  hearing  of  this  idolatrous,  proud, 
and  educated  people. 

23.  Beheld  your  devotions]    The  word  translated  devotions,  does  not 
mean  attendance  upon  religious  services,  sacrifices,  &c.,  but  rather  the 
objects  of  worship,  such  as  temples,  images,  altars,  &c.    To  the  Unknown 
Cod}    Heathen  writers  assure  us  that  there  were  altars  addressed  to 
no  particular  deities,  and  that  there  were  others  inscribed  to  unknown 
and  foreign  gods.     Among  these,  the  apostle  found  one  hearing  the 
above  remarkable  inscription.     There  can  be  no  doubt  of  its  exist- 
ence, for  the  testimony  of  the  apostle  is  sufficient ;  its  origin  and  pur- 
port, however,  are  matters  of  doubt  and  conflicting  opinions.     "  The 
most  probable  is.  that  it  was  erected  on  account  of  some  great  benefit 
received,  which  the  Athenians  attributed  to  some  god.  though  it  was 
uncertain  to  whom.     It  may  possibly  have  been  the  God  of  the  Jews 


NOTES  ON  THE  ACTS.  285 

altar  with  this  inscription,  TO  THE  UNKNOWN  GOD. 
Whom  therefore  ye  ignorantly  worship,  him  declare  I  unto 
you. 

24  God  that  made  the  world,  and  all  things  therein,  seeing 
that  he  is  Lord  of  heaven  and  earth,  dwelleth  not  in  temples 
made  with  hands ; 

25  Neither  is  worshiped  with  men's  hands,  as  though  he  needed 
anything,  seeing  he  giveth  to  all  life,  and  breath,  and  all  things ; 

26  And  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth,  and  hath  determined  the  times  be- 
fore appointed,  and  the  bounds  of  their  habitation ; 

to  whom  reference  was  had  by  the  persons  who  dedicated  this  altar. 
By  stating  that  he  declared  this  God,  whom  they  worshiped  igno- 
rantly, without  knowing  him,  St.  Paul  refuted  the  charge  of  being 
a  setter  forth  of  strange  gods."  Whom  therefore  ye  ignorantly  worship, 
him  declare  I  unto  you]  Not  asserting  that  this  altar  was  intentionally 
dedicated  to  the  true  God,  though  they  were  ignorant  of  his  cha- 
racter. But  as  the  fact  was  known  to  all,  that  an  altar  existed  in  the 
city  inscribed  to  the  unknown  God,  he  makes  it  the  occasion  of 
enabling  him,  without  committing  the  offense  of  introducing  new 
divinities  or  a  new  worship,  to  call  their  attention  to  one,  indeed  un- 
known to  them,  who  was  the  only  true  God. 

24.  God  that  made  the  world]    In  presenting  the  true  God  to  them, 
he  took  occasion  to  notice  indirectly  some  of  the  false  views  of  the 
Grecian  philosophers,  who  believed  the  matter  of  the  earth  always  to 
have  existed,  and  to  have  come  into  its  present  form  by  chance,  or 
perhaps  under  the  supervision  of  different  deities.     He  asserts  its 
creation  to  have  been  the  work  of  God.    Dwelleth  not  in  temples  made 
with  hands]    As  did  the  images  of  their  gods.     The  Being  who  had 
constructed  a  temple  so  vast  and  illimitable  could  not  be  confined  to 
the  narrow  boundaries  of  the  edifices  erected  by  his  own  creatures. 

25.  Neither  is  worshiped  with  men's  hands]  "  Neither  is  he  worshiped 
or  served  by  the  works  and  offerings  of  men's  hands,  as  though  he 
needed  anything  they  can  make  or  do,  seeing  that  he  is  himself  the 
great  Author  and  Giver  of  '  life,  and  breath,  and  all  things.' "     This 
was  a  rebuke  of  their  costly  sacrifices,  their  offerings  of  food  and  in- 
cense ;  all  these  things  belonging  originally  to  him. 

26.  And  hath  made  of  one  blood]  Hath  caused  all  nations  to  descend 
from  one  man — made  them  of  one  race.     This  was  another  rebuke  to 
the  pride  and  prejudice  of  the  Athenians.     They  believed  they  were 
of  a  superior  race  in  their  origin,  having,  according  to  their  view, 
spiting,  at  first,  out  of  the  soil  of  Attica,  while  other  nations  had  ob- 
tained possession  of  the  countries  they  inhabited  by  invasion  or  con- 


286  NOTES  ON  THE  ACTS. 

27  That  they  should  seek  the  Lord,  if  haply  they  might  feel 
after  him,  and  find  him,  though  he  be  not  far  from  every  one 
of  us: 

28  For  in  him  we  live,  and  move,  and  have  our  being ;  as  cer- 
tain also  of  your  own  poets  have  said,  For  we  are  also  his  off- 
spring. 

quest.  For  to  dwell  on  all  the  face  of  the  earth]  He  created  man  to 
people  the  whole  globe ;  but  originated  all  the  different  nations  and 
people,  which,  in  his  providence,  he  scattered  over  the  earth,  from  one 
parent,  that  there  might  be  a  universal  bond  of  brotherhood  and  sym- 
pathy. This  is  a  great  and  instructive  truth :  when  it  is  fully  em- 
braced by  individuals  and  nations,  all  bloody  wars  will  cease,  and 
unity  and  peace  universally  prevail.  Hath  determined  the  times  before 
appointed]  That  is,  the  times  of  the  rise  and  fall  of  the  different  nations 
of  the  earth.  They  lie  in  his  hands  ;  the  period  of  their  existence  as 
nations  has  been  definitely  determined  by  the  supreme  Intelligence 
of  the  universe.  And  the  bounds  of  their  habitation]  The  limits,  the 
boundaries  of  their  different  territories  upon  the  earth. 

27.  That  they  should  seek  tlie  Lord}  This  the  apostle  asserts  was  the 
intended  result  of  the  divine  goodness;  that  by  all  these  merciful 
providences,  exhibited  in  placing  them  in  goodly  habitations,  giving 
life  and  breath,  they  might  be  induced  through  these  manifest  works 
to  seek  and  worship  their  Creator.     If  haply}    If  perhaps.     They 
might  fed  after  him]    As  a  man  groping,  bewildered,  in  the  dark, 
feeling  his  way  along;  so  they,  although  benighted,  if  they  had  care- 
fully crept  along  in  the  direction  of  the  glimmering  light  of  nature 
which  they  enjoyed,  might  have  made  the  discovery  of  the  true  God. 
Though  he  be  not  far  from  every  one  of  us]    That  is,  the  difficulty  of 
finding  him  consisted  not  in  his  being  at  so  great  a  distance  from 
them,  but  in  the  darkness  of  their  minds ;  for  God.  by  his  Spirit,  is 
everywhere  present,  and  always  with  us.     The  sincere  seeker  cannot 
long  feel  after  him  without  making  the  happy  discovery  of  his  gra 
cious  presence. 

28.  For  in  him  we  live,  and  move,  &c.]    So  near  to  us  is  he,  and  so 
dependent  are  we  upon  him,  that  "  he  is  the  very  source  of  our  exist- 
ence: the  principle  of  life  comes  from  him;  the  principle  of  motion 
also  comes  from  him,  one  of  the  most  difficult  things  in  nature  to  be 
properly  apprehended ;  and  a  strong  proof  of  the  continued  presence 
and  energy  of  the  Deity."    Have  our  being]  "  And  we  are."     We  live 
in  him,  move  in  him,  and  are  in  him ;  our  existence  every  instant 
being  dependent  upon  him.     By  him  we  are  what  we  are.     As  cer- 
tain also  of  your  own  poets]  The  poet  quoted  to  is  Aratus,  a  Cilician, 
and  a  countryman  of  Paul.     (Compare  Col.  i,  16,  17;  Heb.  i,  3.) 


NOTES  ON  THE  ACTS.  287 

29  Forasmuch  then  as  we  are  the  offspring  of  God,  we  ought 
not  to  think  that  the  Godhead  is  like  unto  gold,  or  silver,  or 
stone,  graven  by  art  and  man's  device. 

30  And  the  times  of  this  ignorance  God  winked  at ;  but  now 
commandeth  all  men  everywhere  to  repent : 

Cleanthes  also,  a  Stoic  philosopher  and  poet,  in  a  noble  hymn  to 
Jupiter,  the  chief  of  the  heathen  gods,  introduces  the  same  idea.  The 
following  is  the  first  stanza  of  an  excellent  version  of  it  by  Dr.  West, 
a  learned  English  writer,  as  quoted  by  Ripley  in  his  Notes : — 

"  O,  under  various  sacred  names  adored ! 
Divinity  supreme  !  all-potent  Lord  ! 
Author  of  nature  !  whose  unbounded  sway, 
And  legislative  power,  all  things  obey  ! 
Majestic  Jove  !  all  hail !    To  thee  belong 
The  suppliant  prayer  and  tributary  song  ; 
To  thee  from  all  thy  mortal  offspring  due, 
From  thee  we  came,  from  thee  our  being  drew  , 
Whatever  lives  and  moves,  great  Sire  !  is  thine, 
Imbodied  portions  of  the  soul  divine." 

This  language,  applied  by  the  Grecian  poet  to  their  heathen  deity, 
the  apostle,  with  great  tact  and  effect,  applies  to  the  true  God.  For 
we  are  also  his  offspring]  Showing  their  close  and  intimate  relation  to 
God ;  their  poets  had  spoken  of  them  as  the  "offspring,  the  children 
of  God — sustained  by  him,  as  the  child  is  by  the  constant  care  and 
attention  of  the  parent.  Thus  Dr.  Clarke  translates  a  quotation 
from  Aratus : — 

"  Jove's  presence  fills  all  space,  upholds  this  ball ; 
All  need  his  aid  ;  his  power  sustains  us  all. 
For  we  his  offspring  are ;  and  he  in  love 
Points  out  to  man  his  labor  from  above." 

29.  Forasmuch  then]  The   apostle  now  sums  up  the  results  of  his 
preceding  argument.    Since  we  are  his  offspring,  and  are  continually 
dependent  upon  his  power  for  our  life  and  happiness,  he  cannot  be  a 
lifeless,  unintelligent  block  of  gold,  or  silver,  or  stone,  fashioned  by 
human  art.     He  must  be  a  living,  intelligent,  powerful,  omnipresent 
Spirit.     He  is,  therefore,  not  to  be  worshiped  by  idolatrous  forms, 
and  through  senseless  images,  as  did  the  Athenians,  but  by  the  Spirit, 
in  a  spiritual  manner. 

30.  And  the  times  of  this  ignorance]    Although  this  ignorance  of  the 
true  God  was  willful,  and  they  might,  by  feeling  after  him,  have 
found  him,  but  had  wickedly  extinguished  the  light  of  the  Spirit, 
Rom.  i,  20,  23 ;  and  when  they  knew  God,  worshiped  him  not  as  God, 
until  their  foolish  hearts  were  darkened,  yet  God  mercifully  forbore 


288  NOTES  ON  THE  ACTS. 

31  Because  he  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  in  righteousness,  by  that  man  whom  he  hath 
ordained  :  whereof  lie  hath  given  assurance  unto  all  men,  in  that 
he  hath  raised  him  from  the  dead. 

32  And  when  they  heard  of  the  resurrection  of  the  dead,  some 
mocked :  and  others  said,  We  will  hear  thee  again  of  this  matter 


toward  them.  God  winked  at]  God  overlooked,  or  bore  with,  heathen 
ignorance ;  did  not  punish  it  with  its  due  severity.  But  now  command- 
eth  all  men  everywhere  to  rejtent]  He  forbore,  because  no  direct  and 
immediate  revelation  of  his  will  had  been  made.  But  now  the  great 
divine  Teacher  had  appeared,  for  whose  coming  many  of  the  Grecian 
philosophers  had  been  looking,  and  who,  they  expected,  would  give 
them  important  light  on  the  character  of  God,  true  religion,  and  the 
future  state  of  man.  This  instruction  he  had  given  through  him; 
God  now,  as  Creator,  commanded  all  men  to  repent  of  their  former 
idolatries  and  sins. 

31.  Because  he  hath  appointed  a  day,  &c.]    Fixed  the  period.     The 
apostle  here  adduces  another  and  solemn  reason  for  obeying  the 
command  of  God ;  not  only  on  account  of  his  mercy  in  providence, 
his  long  forbearance,  and  his  present  revelation  of  light  in  the  gospel 
of  Christ,  does  he  exhort  them  to  repent,  but  in  view  of  the  judgment 
to  come  in  the  future  world,  when  they  will  be  held  strictly  account- 
able for  all  their  privileges  and  light.    Judge  the  world  in  rig/iteousness] 
A  Hebraism  for  "will  judge  the  world  righteously,"  that  is,  with 
perfect  justice,  meting  to  all  their  reward  or  punishment,  according 
to  their  opportunities.     By  that  man]    Jesus  Christ.      Whom  he  hath 
ordained]  To  be  the  judge  on  this  august  occasion.     Whereof  he  hath 
given  assurance]    Hath  given  testimony  or  evidence.     In  that  he  hath 
raised  him  from  the  dead]  That  is,  Christ's  resurrection  was  a  proof 
that  God  could  raise  the  dead,  and  it  was  also  a  divine  attestation 
that  Jesus  Christ  was  what  he  represented  himself  to  be,  the  Son  of 
God,  who  would  judge  the  world  at  the  last  day.   Acts  x.  42;  Matt. 
xxv,  31. 

32.  Wlien  they  heard  of  the  rfsuirection]    The  apostle  was  doubtless 
intending  to  proceed  further  in  his  discourse,  unfolding  the  gospel  of 
this  glorious  Saviour,  whose  mission  had  been  so  wonderfully  attested 
by  his  being  raised  from  the  dead,  but  the  assembly  rise  up  in  con- 
fusion.    This  doctrine — the  resurrection  from  the  dead — was  so  con- 
trary and  abhorrent  to  their  views  of  the  destiny  of  human  beings, 
even  if  they  existed  after  death,  that  they  meet  the  assertion  as  if  it 
had  been  too  extravagant  and  wild  for  consideration,  and  beyond 
their  patience  to  endure.    Some  mocked]  Ridiculed  the  idea ;  probably 


NOTES  ON  THE  ACTS.  289 

83  So  Paul  departed  from  among  them. 

34  Howbeit,  certain  men  clave  unto  him,  and  believed:  among 
the  which  was  Dionysius  the  Areopagite,  and  a  woman  named 
Damans,  and  others  with  them. 

the  most  ignorant  and  lowest  class  of  those  present.  We  will  hear 
thee  again  of  this  matter]  The  better  part  of  his  hearers  expressed  their 
dissent  from  his  views  in  a  more  courteous  manner.  Not  that  they 
cared  to  hear  him  further,  but  politely  hinted  to  him  to  close  his 
discourse,  or  made  a  civil  apology  for  leaving,  not  relishing  his 
doctrines. 

33.  Paid  departed  from  among  them]    From    the    assembly    on 
Mars-hill. 

34.  Clave  unto  him]    Joined  themselves  to  him,  became  his  ad- 
herents.   And  believed]  His  word,  and  in  Jesus  Christ  as  a  Saviour. 
Dionysius  the  Areopagite]  A  member  of  the  court  of  the  Areopagus, 
and,  on  this  account,  a  man  of  eminence,  learning,  and  integrity,  or  he 
would  not  have  been  found  in  this  venerable  court.    Eusebius  relates 
that  he  became  a  distinguished  Christian  preacher  in  Athens,  and 
died  a  martyr's  death ;  but  full  credence  cannot  be  given  to  these 
traditions.    Damaris]  Nothing  more  is  known  of  her.    Probably  she 
was  a  lady  of  some  eminence,  and  from  the  higher  class,  from  her 
name  being  singled  out  from  the  others. 


CHAPTER  XVHI. 

1.  Paul  departs  for  Corinth,  and  preaches  there,  supporting  himself  by  his 
trade.  9.  The  Lord  encourages  him  in  a  vision.  10.  Is  arrested,  and  carried 
before  Gallic;  but  is  dismissed  without  trial.  18.  Sails  to  Syria,  and  journeys 
through  the  churches.  24.  Apollos,  an  Alexandrian  Jew,  begins  to  preach  with 
much  success. 

A  FTER  these  things,  Paul  departed  from  Athens,  and  came 
-fl  to  Corinth ; 

1.  After  these  things]  The  circumstances  related  in  the  preceding 
chapter.  How  long  Paul  remained  in  Athens  it  is  impossible  to  tell ; 
Dr.  Clarke  thinks  not  less  than  three  months :  but  finding  little  pro- 
gress to  be  made  among  them  by  his  labors,  he  leaves  for  other  more 
favorable  scenes.  Corinth]  A  most  distinguished  city  of  Greece,  and 
second  only  to  Athens.  It  was  very  favorably  situated,  west  of 
Athens,  between  the  two  gulfs,  Lepanto  and  Egina,  the  one  opening 
into  the  JEgean  Sea,  on  the  east,  and  the  other  into  the  Ionian  Sea, 
on  the  west.  Its  extensive  commerce  was  carried  on  by  two  sea- 

19 


290  NOTES  ON  THE  ACTS. 

2  And  found  a  certain  Jew  named  Aquila,  born  in  Pontus, 
lately  come  from  Italy,  with  his  wife  Priscilla,  (because  that 

ports,  one  at  the  head  of  each  gulf,  Lechoeum  at  the  west,  and  Cen- 
chrea  at  the  east.  Her  commerce  enriched  her  with  wealth ;  but  led 
her  inhabitants  into  luxury  and  dissoluteness.  The  city  was  adorned 
with  the  most  magnificent  temples,  theatres,  and  porticoes,  enriched 
with  the  beautiful  columns  which  are  now  distinguished  in  archi- 
tecture by  the  designation  of  Corinthian.  The  arts  and  sciences 
were  here  carried  to  such  perfection  that  Cicero  terms  it  "  the  light 
of  all  Greece ;"  and  schools  of  philosophy  and  rhetoric,  taught  by 
able  masters,  abounded.  Strangers  resorted  hither  for  instruction 
from  all  quarters ;  but  the  honor  which  this  renowned  city  derived 
from  the  learning  of  its  philosophers  was  dimmed  by  the  dissolute- 
ness of  then"  manners.  A  knowledge  of  this  will  throw  light  upon 
St.  Paul's  exhortations  in  1  Cor.  vi,  9,  10,  and  his  defense  of  the 
Christian  doctrines  against  the  Sophists,  by  whose  means  contentions 
had  been  introduced  into  the  church  at  Corinth.  The  city  was  de- 
stroyed by  the  Roman  consul,  Mummius,  B.  C.  146 ;  but  was  rebuilt 
by  Julius  Caesar,  who  made  it  a  Roman  colony,  and  capital  of  the 
Roman  province  of  Achaia;  and  it  rapidly  increased  in  size  and 
splendor,  and  held  its  ancient  position  when  visited  by  St.  Paul. 
The  present  state  of  Corinth  exhibits  a  melancholy  contrast  to  the 
splendor  of  its  early  days.  Some  years  ago  it  contained  four  or  five 
mosques  within  its  castle,  and  five  or  six  small  churches,  which  were 
mostly  ruined.  The  town  is  a  heap  of  ruins,  and  the  inhabitants  are 
few  and  poor.  "  It  is  an  interesting  consideration,"  says  Latrobe, 
"  that,  amid  all  the  changes  to  which  Corinth  has  been  subjected 
since  St.  Paul's  sojourn  there,  it  has  ever  retained  a  profession  of  the 
faith  of  Christ ;  and  although  '  the  church  of  God,  which  is  at  Co- 
rinth,' is  at  present  of  smaller  extent  than  it  had  been  at  any  pre- 
vious period  of  its  history,  the  thought  is,  at  least,  gratifying,  that 
the  only  place  of  worship  now  attended  by  its  inhabitants  is  dedi- 
cated to  the  service  of  the  same  Lord,  who  appeared  by  night  unto 
the  apostle,  and  said,  '  I  have  much  people  in  this  city.'  " 

2.  A  certain  Jew  named  Aquila}  Whether  Aquila  was  a  professed 
Christian  at  this  time  or  not,  is  not  stated.  Dr.  Clarke  supposes  that 
he  may  have  been  converted  while  Paul  abode  with  him ;  but  the 
general  opinion  is,  that  he  had  been  converted  at  Rome,  where  a 
church  had  been  very  early  formed  by  the  returning  Jews  from 
Jerusalem,  who,  at  the  Pentecost,  had  been  powerfully  converted  to 
a  belief  of  the  gospel.  Aquila  is  a  Roman  name ;  and  it  was  cus- 
tomary for  Jews  who  resided  in  foreign  cities  to  take  a  name  adapted 


NOTES  ON  THE  ACTS.  291 

Claudius  had  commanded  all  Jews  to  depart  from  Home,)  and 
came  unto  them. 

3  And  because  he  was  of  the  same  craft,  he  abode  with  them, 
and  wrought,  (for  by  their  occupation  they  were  tent-makers.) 

to  the  language  of  the  country.  Both  Aquila  and  Priscilla,  his  wife, 
are  honorably  and  affectionately  mentioned  by  the  apostle  for  their 
zeal  in  the  cause  of  Christ.  Pontus]  This  was  the  north-eastern  pro- 
vince of  Asia  Minor,  lying  upon  the  southern  coast  of  the  Black  Sea. 
Under  Mithridates  the  Great  this  country  had  been  one  of  the  most 
powerful  enemies  of  Home ;  but  it  was  at  length  subdued  by  Pompey, 
and  became  a  Koman  province.  Many  Jews  resided  here.  Acts  ii,  9 ; 
1  Peter  i,  1.  Italy]  The  country  of  which  Eome  is  the  capital,  in 
the  south  of  Europe.  Claudius]  Emperor  of  Rome,  who  reigned 
from  A.  D.  41  to  56 ;  mentioned  also  in  Acts  xi,  28.  Nad  commanded 
all  Jews  to  depart  from  Rome]  This  decree  of  Claudius  is  confirmed  by 
the  Roman  historian  Suetonius,  who  attributes  it  to  the  continual 
disturbances  among  the  Jews  themselves.  £!  He  expelled  the  Jews 
from  Rome,"  says  he,  "  as  they  were  making  continual  insurrections 
under  their  leader  Chrestus."  Some  commentators  have  supposed 
that  Chrestus  was  an  Hellenistic  Jew,  who  was  an  instigator  and 
leader  of  disturbances ;  but  the  best-founded  opinion  is,  that  under 
this  title  Christ  was  signified.  These  tumults  were  probably  the 
result  of  religious  discussions  and  dissensions  between  the  Jews  and 
the  Christians,  (whether  Jews  or  Gentiles.)  "As  in  Antioch,  Lystra, 
Thessalonica,  Berea,  so  in  Rome,  the  bitterness  of  the  unbelieving 
Jews  had  driven  them  to  extreme  measures  against  the  disciples  of 
Jesus.  In  these  difficulties,  the  name  of  the  Saviour  would,  of 
course,  be  repeatedly  employed  in  such  a  manner  as  that  a  Roman 
historian  might  easily  mistake  it  for  the  name  of  a  living  leader. 
These  disputes  leading  to  a  disturbance  of  the  public  peace,  the 
emperor  issued  his  decree  for  ridding  the  cities  of  its  disturbers.  In 
such  a  decree  the  Jewish  Christians  would  be  included,  as  really  as 
other  Jews,  because  the  Romans  made  no  distinction  at  that  time 
between  the  two  companies,  regarding  them,  probably,  as  rival  sects 
of  the  same  religion.  Aquila  and  Priscilla  afterward  returned  to 
Rome,  Rom.  xvi,  3 ;  the  decree  having  respect,  perhaps,  to  a  limited 
time,  or  being  afterward  revoked." 

3.  Because  he  was  of  the  same  craft]  Because  he  practiced  the  same 
trade.  It  was  customary  among  the  Jews,  whatever  might  be  their 
wealth,  or  the  education  and  profession  of  their  children,  to  have 
them  taught  some  mechanical  trade,  so  that  th,ey  might  support 
themselves  by  manual  labor,  if  a  necessity  for  it  should  occur  during 


292  NOTES  ON  THE  ACTS. 

4  And  he  reasoned  in  the  synagogue  every  sabbath,  and  per- 
suaded the  Jews  and  the  Greeks. 

5  And  -when  Silas  and  Timotheus  were  come  from  Macedonia, 
Paul  was  pressed  in  the  spirit,  and  testified  to  the  Jews,  that 
Jesus  was  Christ. 

6  And  when  they  opposed  themselves,  and  blasphemed,  he 
shook  his  raiment,  and  said  unto  them,  Your  blood  be  upon  your 

their  lives.  And  wrought]  Labored  with  his  hands.  They  were  tent- 
makers]  And  this  would  be  a  profitable  employment,  from  the  great 
demand  for  tents  for  military  and  domestic  purposes.  These  were 
made  of  skins  or  of  thick  cloth ;  and  as  inns  throughout  the  East  are 
rare,  they  were  necessary  for  all  travelers ;  and  for  many  served  for 
dwellings  during  the  heat  of  the  summer,  and  even  throughout 
the  year. 

4.  He  reasoned  in  the  synagogue]  Argued  that  Jesus  was  the  Christ ; 
proved  from  the  Old  Testament  the  truth  of  his  gospel.    Persuaded 
the  Jews  and  the  Greeks]    That  is,  endeavored  to  persuade  or  convince 
Ihem.    By  the  Greeks,  may  be  meant  proselytes  to  the  Jewish  reli- 
gion, or  inhabitants  of  Corinth,  attracted  to  the  Jewish  synagogue  to 
hear  Paul ;  probably  the  former. 

5.  When  Silas  and  Timotheus  were  come  from  Macedonia]  They  had 
been  left  in  Berea  of  Macedonia,  when  persecution  had  driven  Paul 
out.    Paid  icas  pressed  in  the  spirit]    There  is  some  difference   in 
opinion  whether  this  means  that  Paul  was  oppressed  in  spirit,  and 
filled   with   the   deepest  solicitude   for   the    unbelieving  Jews  and 
heathens  around  him,  and  anxious  to  find  openings  to  introduce 
the  gospel  among  them,  or  that  he  was  constrained  by  the  Spirit  of 
God,  and  so  powerfully  urged  to  preach,  that  he  could  not  resist. 
Either  sense  is  appropriate,  and  even  both  may  be  included  in  it. 
Some  read  the  passage,  "  Paul  was  pressed  with  the  word,"  that  is, 
zealously  occupied  in  preaching  it.    And  testified  to  the  Jews  that  Jesus 
was  Christ]    With  more  than  his  former  fervency;  perhaps  ceasing 
from  his  daily  business,  after  the  arrival  of  Silas  and  Timotheus,  he 
gave  himself  up  to  the  work  of  zealously  preaching  Christ  as  the 
Messiah  and  only  Saviour. 

6.  When  they  opposed  themselves,  and  blasphemed]    Set  themselves  in 
an  attitude  of  hostility  against  the  truth,  and  reviled  the  apostle  and 
his  doctrine,  as  the  Jews  had  treated  the  Saviour  himself  when  upon 
the  earth.    He  shook  his  raiment]    A  common  symbolical  action,  sig- 
nifying that  he  renounced  all  further  dealings  with  them ;  it  was  a 
similar  act  to  the  shaking  the  dust  from  the  feet,  it  being  a  solemn 
and  expressive  protest  against  their  unbelief  and  obstinacy.     (See 
Acts  xiii,  51.)     Your  blood  be  upon  your  own  heads]    Or  rather,  "  your 


NOTES  ON  THE  ACTS.  293 

>wn  heads:  I  am  clean:  from  henceforth  I  will  go  unto  the 
Gentiles. 

7  And  he  departed  thence,  and  entered  into  a  certain  man's 
house,  named  Justus,  one  that  worshiped  God,  whose  house 
joined  hard  to  the  synagogue. 

8  And  Crispus,  the  chief  ruler  of  the  synagogue,  believed  on 
the  Lord  with  all  his  house :  and  many  of  the  Corinthians  hear- 
ing, believed,  and  were  baptized. 

I4j[ . 

blood  is  upon  your  own  heads,"  that  is,  the  perdition  which  you  will 
incur  by  rejecting  the  gospel  is  solely  owing  to  yourselves.  /  am 
dean]  I  am  pure  of  it ;  the  blame  is  not  to  be  imputed  to  me,  as  I 
have  faithfully  warned  you  of  the  consequences  of  persisting  willfully 
in  your  unbelief.  From  henceforth  /  will  go  unto  the  Gentiles]  Of  course 
this  was  limited  to  Corinth ;  and  the  meaning  is, — as  you  have  re- 
jected and  reviled  the  gospel  I  first  offered  to  you,  according  to  the 
injunction  of  Jesus  Christ,  and  thus  shown  yourself  unworthy  of  it, 
during  the  rest  of  my  stay  in  Corinth  I  shall  spend  my  time  princi- 
pally in  obtaining  access  to  the  Gentiles,  and  in  preaching  to  them. 
Acts  xiii,  46. 

7.  He  departed  thence}   From  the  synagogue,  where  he  had  used  the 
language  found  in  the  preceding  verse.    Named  Justus,  one  that  wor- 
shiped God]    The  language  seems  to  show  that  Justus  was  a  Jewish 
proselyte,  whose  mind  had  received  light  from  the  teachings  of  the 
apostles,  and  whose  heart  had  been  opened  to  receive  the  doctrines 
he  taught.     Whose  house  joined  hard  to  the  synagogue]    His  house  was 
contiguous  to,  adjoining  the  synagogue.    Paul  retired  hither,  because 
of  its  nearness,  and  perhaps  on  account  of  its  conveniences  for  ac- 
commodating those  that  might  follow  him  from  the  synagogue  to 
hear  him  expound  still  further  the  blessed  truths  of  the  gospel. 

8.  Crispus,  the  chief  ruler  of  the  synagogue]    An  officer  of  high  im- 
portance and  respectability  among  the  Jews ;  for  he  was  their  pre- 
siding officer,  and  enjoying  all  the  powers  of  a  judge  in  cases  of 
conscience  and  in  criminal  matters.     His  conversion  was  a  galling 
loss  to  the  Jews,  and  a  source  of  joy  to  the  apostles  and  infant 
church.     He  is  mentioned,  in  1  Cor.  i,  14,  as  one  among  the  few 
that  Paul  personally  baptized.    With  all  his  house]  Became  Christians 
by  faith  in  Jesus  as  their  Saviour,  and  by  the  consecration  of  the 
younger  members  in  the  act  of  baptism ;   another  instance  of  the 
reception  of  a  family  into  the  church  of  Christ.    Many  of  the  Corin- 
thians hearing]  The  natives  of  the  city,  Gentiles,  hearing  the  preach- 
ing of  Paul,  he  having  left  the  Jewish   synagogue,  and  seeking 
opportunities  to  congregate  and  address  the  heathen  inhabitants  of 
the  city. 


294  NOTES  ON  THE  ACTS. 

9  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision,  Be 
not  afraid,  but  speak,  and  hold  not  thy  peace : 

10  For  I  am  with  thee,  and  no  man  shall  set  on  thee,  to  hurt 
thee :  for  I  have  much  people  in  this  city. 

11  And  he  continued  there  a  year  and  six  months,  teaching 
the  word  of  God  among  them. 

12  And  when  Gallic  was  the  deputy  of  Achaia,  the  Jews  made 
insurrection  with  one  accord  against  Paul,  and  brought  him  to 
the  judgment-seat, 

13  Saying,  This  fellow  persuadeth  men  to  worship  God  con- 
trary to  the  law. 

9.  Tlien  spake  the,  Lord]  The  Lord  Jesus  Christ  thus  miraculously 
appears  to  confirm  the  faith  of  the  apostle,  and  strengthen  him  to 
continue  his  zealous  labor,  unmoved  by  the  revilings  and  obstinacy 
of  the  Jews  and  Gentiles. 

10.  For  I  am  with  thee]  (See  Matt,  xxviii,  20.)     No  man  shall  set  on 
thee,  to  hurt  thee]    That  is,  thou  shalt  suffer  no  bodily  attack ;  though 
reviled,  no  one  shall  assail  thee  to  cause  personal  injury.    For  I  have 
much  people  in  this  city]  Those  who  will  be  converted  hereafter  through 
the  labors  of  Paul  and  others,  are  called  the  Lord's  people  by  antici- 
pation.   As  if  he  had  said,  There  are  many  who  will  embrace  my 
religion ;  the  present,  "  I  have,"  being  used  to  denote  the  certainty  of 
the  event.     Among  the  most  unpromising  subjects  of  grace,  often- 
times, the  richest  triumphs  of  the  gospel  are  exhibited.     We  should 
never  limit  the  power  of  God,  or  become  discouraged  by  unpropitious 
circumstances. 

12.  When  GaUio  was  the  deputy  of  Achaia]  Greece  had  been  divided 
by  the  Romans,  when  they  conquered  it,  into  two  principal  divisions, 
Macedonia  and  Achaia.  of  which  the  last  was  the  most  southern,  and 
had  Corinth  for  its  capital.     Each  province  was  governed  by  a  pro- 
consul; and  this  office  Gallio  now  entered  upon,  the  term  deputy  in 
the  text  not  clearly  expressing  his  official  position.     He  was  brother 
of  Seneca,  the  celebrated  Roman  moralist;  and  the  historians  of  his 
time  represent  him  as  of  a  peculiarly  mild  and  amiable  temper,  and 
of  exemplary  morality.     The  Jews  made  insurrection]    Raised  a  tu- 
mult, made  an  assault,  seized  Paul,  and  bore  him  to  the  judgment- 
seat,  or  tribunal  of  the  proconsul.     Probably  thinking  the  new  officer 
would  be  more  likely  to  accede  to  their  clamor,  in  order  to  win  their 
submission  to  his  authority,  or  expecting  to  accomplish  their  pur- 
poses on  account  of  the  known  easiness  and  accommodating  spirit 
of  Gallio,  they  appear  before  him  with  the  apostle. 

13.  This  fellow]    Expressive  of  the  utmost  disrespect.    Persuadeth 
men  to  worship  God  contrary  to  the  law]  That  is,  contrary  to  the  law  of 


NOTES  ON  THE  ACTS.  295 

14  And  when  Paul  was  now  about  to  open  his  mouth,'  Gallic 
said  unto  the  Jews,  If  it  were  a  matter  of  wrong,  or  wicked 
lewdness,  O  ye  Jews,  reason  would  that  I  should  bear  with  you : 

15  But  if  it  be  a  question  of  words  and  names,  and  of  your 
law,  look  ye  to  it :  for  I  will  be  no  judge  of  such  matters. 

16  And  he  drave  them  from  the  judgment-seat. 

1 7  Then  all  the  Greeks  took  Sosthenes,  the  chief  ruler  of  the 
synagogue,  and  beat  him  before  the  judgment-seat.    And  Gallic 
cared  for  none  of  those  things. 

Moses.  The  Jews  throughout  the  Eoman  provinces  were  permitted 
to  practice  their  peculiar  religious  rites  according  to  the  Mosaic 
institutes.  Their  charge  amounts  to  this :  "  The  Roman  people  per- 
mit us  Jews  in  Greece  to  worship  God  after  the  rites  of  the  Mosaic 
law ;  but  this  fellow  teaches  things  contrary  to  our  law,  and  excites 
disturbances  among  us." — BLOOMFIELD. 

14.  Was  now  about  to  open  his  mouth]    To  commence  his  defense. 
If  it  were  a  matter  of  wrong,  or  wicked  lewdness]  Gallio  seeing  at  once 
that  there  was  no  criminal  charge  brought  against  Paul,  but  that  a 
matter  of  religious  difference  only  existed  between  the  Jews  and  the 
apostle,  and  not  properly  coming  before  his  tribunal,  he  dismisses  it 
at  once,  saying,  "  If  it  were  some  injustice,  or  wicked  misdemeanor, 
(of  which  you  accuse  him,)  it  would  be  reasonable  that  I  should  bear 
with  you,"  that  is,  patiently  hear  what  you  have  to  say. 

15.  But  if  it  be  a  question  of  words  and  names]    Of  doctrines;  or  whe- 
ther the  individual  named  Jesus  be  the  true  Messiah.   Andofyourlaw] 
Or  if  it  is  for  a  transgression  of  your  own  ecclesiastical  law.    Look  ye 
to  it]  Let  it  be  settled  among  yourselves.    It  is  out  of  my  jurisdic- 
tion as  a  civil  ruler,  and  I  will  have  nothing  to  do  with  it. 

16.  He  drave  them,  &c.]    He  dismissed  the  complaint,  and  ordered 
them  away. 

1 7.  Tluen  all  the  Greeks]    The  multitude— the  rabble  of  Corinth- 
drawn  together  to  listen  to  the  trial.     Took  Sosthenes,  the  chief  ruler  of 
the  synagogue]   Sosthenes  had  probably  succeeded  to  this  office  after 
Crispus,  who  had   previously  held  it,  became  converted  to  Chris- 
tianity.    He  also  became  afterward  a  disciple  of  Christ.    1  Cor.  i,  1. 
And  beat  him  before  the  judgment-seat]    He  may  have  appeared  as  the 
principal  accuser  in  behalf  of  the  Jews ;  and  the  multitude,  indignant 
at  the  unnecessary  disturbance  of  the  public  peace  made  by  the  Jews, 
and  the  malignity  they  seemed  to  exhibit  against  Paul,  gave  vent  to 
the  common  prejudices  against  the  Hebrew  race,  by  striking  Sos- 
thenes with  their  fists  as  he  passed  out  from  the  judgment-hall  before 
them,  being  expelled  from  the  tribunal.     GaUio  cared  for  none  of  those 
Mings]   Gam  himsflf  no  concern  about  them.    Perhaps  as  the  accusation 


296  NOTES  ON  THE  ACTS. 

18  And  Paul  after  this  tarried  there  yet  a  good  while,  and 
then  took  his  leave  of  the  brethren,  and  sailed  thence  into 
Syria,  and  with  him  Priscilla,   and  Aquila;   having  shorn  his 
head  in  Cenchrea :  for  he  had  a  vow. 

19  And  he  came  to  Ephesus,  and  left  them  there:  but  he 

had  seemed  to  him  so  trivial,  and  such  an  exhibition  of  sectarian 
bitterness  on  the  part  of  the  Jews,  and  as  the  beating  was  probably 
nothing  more  than  the  striking  him  with  their  fists  as  he  passed  out, 
Gallio  thought  it  best  not  to  interfere.  Both  Romans  and  Greeks 
despised  the  Jews,  and  on  this  account  this  exhibition  of  mutual  dis- 
dain might  not  meet  with  his  expressed  disapprobation.  It  was  the 
policy  of  the  Roman  authorities  to  humor  the  peculiar  vices  and 
prejudices  of  the  nations  they  conquered,  in  order  that  they  might 
bear  more  quietly  the  yoke  of  subjection. 

18.  Tamed  there  yet  a  good  while]  The  open  opposition  of  the  Jews 
being  thus  summarily  ended,  he  had  a  better  opportunity  to  preach 
Jesus  and  him  crucified,  especially  to  the  Corinthians.     Dr.  Clarke 
supposes  he  remained  here  about  two  years.     Sailed  thence  into  Syria] 
Being  on  his  way  to  Jerusalem.    Having  shorn  his  head  in  Cenchrea] 
It  is  difficult,  if  not  impossible,  from  the  passage  to  determine  whe- 
ther this  refers  to  Aquila  or  Paul:  the  majority  of  commentators, 
however,  apply  it  to  the  latter.     There  is  as  much  uncertainty  about 
the  occasion  and  nature  of  this  vow.     This  is  well  known,  that  it  was 
customary  among  the  Jews  and  others,  in  seasons  of  sickness  and 
peril,  or  when  any  temporal  good  was  most  earnestly  desired,  to  vow, 
as  a  token  of  gratitude,  the  offering  of  the  hair  (which  was  highly 
prized)  to  God,  the  shaving  of  which  denoted  the  fulfillment  of  the 
vow.     Cenchrea  was  the  seaport  of  Corinth  on  the  east,  and  was 
eight  miles  distant. 

19.  And  he  came  to  Ephesus]  This  was  the  metropolis  and  principal 
mart  of  proconsular  Asia,  and  was  situated  on  the  river  Cayster, 
near  the  western  coast  of  Asia  Minor.    It  was  renowned  for  its 
wealth  and  magnificent  temple  dedicated  to  Diana.    It  afterward 
became  the    seat  of  a  large  and  flourishing  Christian  church  and 
bishopric,  but  is  now  a  heap  of  ruins — a  monument  of  the  frailty 
and  vanity  of  human  glory.     In  1826,  when  visited  by  Rev.  Mr. 
Hartly,  "  corn  was  growing  in  all  directions  amidst  the  forsaken 
ruins ;  and  one  solitary  individual  only  was  found  who  bore  the  name 
of  Christ;  instead  of  its  once  flourishing  church,  where  assembled 
thousands  exclaimed,  '  Great  is  Diana  of  the  Ephesitms,'  now  the 
eagle  yells,  and  the  jackall  moans."    Left  them  there]   Left  Priscilla 
and  Aquila.    "  Paul  had  brought  them  with  him,  on  his  voyage  to 


NOTES  ON  THE  ACTS.  297 

himself  entered  into  the  synagogue,  and  reasoned  with  the 
Jews. 

20  When  they  desired  him  to  tarry  longer  time  with  them,  he 
consented  not: 

21  But  bade  them  farewell,  saying,  I  must  by  all  means  keep 
this  feast  that  cometh  in  Jerusalem :  but  I  will  return  again  unto 
you,  if  God  will.     And  he  sailed  from  Ephesus. 

22  And  when  he  had  landed  at  Cesarea,  and  gone  up  and 
saluted  the  church,  he  went  down  to  Antioch. 

23  And  after  he  had  spent  some  time  there,  he  departed  and 
went  over  all  the  country  of  Galatia  and  Phrygia  in  order, 
strengthening  all  the  disciples. 

24  And  a  certain  Jew,  named  Apollos,  born  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the  Scriptures,  came  to  Ephesus. 

Cesarea,  as  far  as  Ephesus,  and  then  put  them  on  shore ;  and  the 
ship  stopping  there  a  short  time,  including  a  sabbath-day,  Paul  took 
the  opportunity  of  preaching  to  the  Jews,  to  whom  his  discourse  was 
so  acceptable  that  they  pressed  him  to  remain  longer  with  them; 
which  request,  however,  he  was  obliged  to  refuse,  because  if  he  per- 
mitted the  ship  to  go  without  him,  he  would  probably  not  be  able  to 
meet  with  another  to  convey  him  in  time  for  the  feast  at  Jerusalem." 
— BLOOMFIELD. 

21.  I  must  by  all  means  keep  this  feast  that  cometh  in  Jerusalem}    The 
sense  being,  "  I  must  spend  the  feast  here ;"  that  is,  it  is  my  purpose 
so  to  do.     The  approaching  feast  was  probably  the  passover ;  and 
the  probable  cause  of  Paul's  anxiety  to  be  there  was  not  that  he  felt 
it  an  incumbent  duty  to  celebrate  the  feast  there  as  a  Jew,  but  as 
there  would  be  a  great  gathering  of  Jews  from  all  parts  of  the  world, 
it  would  give  him  a  most  favorable  opportunity  to  preach  Christ,  and 
also  of  meeting  many  Jewish  Christians  who  would  come  up  to  the 
beloved  city  on  this  occasion.    IfGodwill\  If  it  is  in  accordance  with 
his  providence.     A  beautiful  example  of  submission  to  the  divine 
disposition  of  events. 

22.  Landed  at  Cesarea]  Cesarea  in  Palestine,  a  convenient  seaport 
to  Jerusalem.     Gone  up  and  saluted  the  church]    At  Jerusalem — ex- 
pressing to  them  his  continued  and  affectionate  regard.     Went  down 
to  Antioch]  In  Syria;  from  whence  he  had  started  on  his  second  mis- 
sionary tour.  Acts  xv,  36-40. 

23.  Departed  and  went  over  all  the  country,  &c.]  Commenced  his  third 
apostolical  tour. 

24.  At  Alexandria]   A  city  in  the  north  of  Egypt,  on  the  Mediter- 
ranean, built  by  Alexander  the  Great,  and  formerly  enjoying  great 
renown  for  its  wealth,  learning,  and  public  buildings.    It  was  the 


298  NOTES  ON  THE  ACTS.    . 

25  This  man  was  instructed  in  the  way  of  the  Lord :  and  being 
fervent  in  the  spirit,  he  spake  and  taught  diligently  the  things 
of  the  Lord,  knowing  only  the  baptism  of  John. 

26  And  he  began  to  speak  boldly  in  the  synagogue :  whom, 
when  Aquila  and  Priscilla  had  heard,  they  took  him  unto  them, 
and  expounded  unto  him  the  way  of  God  more  perfectly. 

27  And  when  he  was  disposed  to  pass  into  Achaia,  the  bre- 

residence  of  numerous  Jews.  An  eloquent  man]  Probably  educated 
in  one  of  the  noted  rhetorical  schools  of  Alexandria,  and  having  an 
easy  utterance  and  an  impressive  manner.  Mighty  in  the  Scriptures] 
Having  diligently  studied  the  Scriptures,  and  become  familiar  with 
their  contents,  he  was  ready  and  forcible  in  their  use — "  well  versed  in 
the  interpretation  of  the  Scriptures  of  the  Old  Testament." 

25.  Was  instructed  in  tlte  way  of  the  Lard]  As  far  as  he  could  be  by 
the  ministry  of  John  the  Baptist,  or  one  of  his  disciples.    He  had 
been  taught  the  doctrine  of  a  Messiah,  and  to  expect  his  early  ad- 
vent.    He  had  not  as  yet  learned  that  he  had  actually  come.     Being 
fervent  in  the  spirit]    Being  full  of  zeal,  and  ardent  in  his  feelings. 
Knowing  only  the  baptism  of  John}  The  doctrines  preached  by  John,  of 
which  the  baptism  of  repentance  formed  an  important  part.     These 
he  promulgated  with  great  ardor.     Whether  he  obtained  his  know- 
ledge of  the  truths  that  John  taught,  on  a  journey  that  he  might  have 
taken  during  the  Baptist's  ministry  to  Jerusalem,  or  from  one  of 
John's  disciples,  who  had  wandered  as  far  as  Alexandria,  and  with 
whom  Apollos  had  formed  an  acquaintance,  we  do  not  know ;  pro- 
bably the  latter  was  the  case. 

26.  Whom,  when  Aquila  and  Priscilla  had  heard]  While  tarrying  in 
this  city  they  improved  the  opportunity  offered  by  the  synagogue 
worship  for  listening  to  the  inspired  word  of  God,  and  of  preaching 
Christ,  the  Messiah,  to  the  Jews  gathered  there.     They  heard  with 
great  interest,  undoubtedly,  the  zealous  preaching  of  Apollos,  and 
saw  how  important  it  was  that  he  should  be  fully  instructed  in  the 
gospel.     Expounded  unto  him  the  way  of  God  more  perfectly}  The  divine 
plan  of  salvation.     They  opened  and  explained  the  gospel  of  the 
Son  of  God,  testifying  that  Christ  had  already  come  according  to 
prophecy,  and  had  been  crucified,  and  had  risen  again,  and  thus 
opened  the  way  of  salvation  for  guilty  man.    A  proper  example  this 
for  experienced  and  advanced  Christians :  an  exhibition  of  a  most 
teachable  spirit  is  here  given  by  the  young  preacher  Apollos. 

27.  And  when  he  was  disposed  to  pass]  Eager  to  spread  the  light  he 
received,  he  seems  to  have  been  traveling  from  place  to  place.    Now 
having  acquired  most  important  instructions,  his  heart  yearns  tt 
spread  the  knowledge  of  the  Messiah  in  other  places.    Achaia]    Thia 


.  NOTES  ON  THE  ACTS.  299 

thren  wrote,  exhorting  the  disciples  to  receive  him :  who,  when 
he  was  come,  helped  them  much  which  had  believed  through 
grace. 

28  For  he  mightily  convinced  the  Jews,  and  that  publicly, 
showing  by  the  Scriptures,  that  Jesus  was  Christ. 

was  the  province  of  Greece,  of  which  Corinth  was  the  capital,  where 
Priscilla  and  Aquila  had  lived,  and  where  the  young  church  needed 
his  eloquent  labors  to  draw  in  the  unaifected  multitudes  who  had 
not  as  yet  paid  attention  to  the  truths  that  Paul  had  delivered. 
Wrote,  exhorting  the  disciples  to  receive  hiin\  The  brethren  of  Ephesus 
wrote  to  the  brethren  of  Corinth  in  favor  of  Apollos,  and  praying 
them  to  receive  him  kindly.  Which  had  believed  through  grace] 
Through  divine  grace  or  favor.  This  may  refer  to  the  gracious 
assistance  given  to  those  who  believed,  enabling  them,  in  a  saving 
manner,  to  trust  in  Christ,  or  to  the  divine  assistance  bestowed  upon 
Apollos.  As  if  it  had  read,  "  Through  the  grace  of  God,  he  helped 
or  profited  them  who  had  received  the  faith." 

28.  far  he  mightily  convinced  the  Jews]  He  reasoned  with  great 
power,  and  with  arguments  that  were  unanswerable — he  powerfully 
refuted  all  their  objections  to  Christianity,  and  convinced  many. 
Showing  by  the  Scriptures,  &c.]  Proving  from  the  received  word  of 
God  that  Jesus  was  the  true  Messiah. 


CHAPTER  XIX. 

1.  Paul  at  Ephesus.  3.  John's  disciples  become  believers,  and  receive  the 
Holy  Ghost  by  the  hands  of  Paul.  12.  Paul  preaches  two  years,  and  performs 
miracles  there.  14.  The  seven  sons  of  Sceva.  18.  Many  believe,  and  burn 
their  magical  books.  24.  Demetrius  the  silversmith,  and  the  great  disturbance 
in  Ephesus,  concerning  the  goddess  Diana. 

AND  it  came  to  pass,  that  while  Apollos  was  at  Corinth,  Paul 
having  passed  through  the  upper  coasts,  came  to  Ephesus ; 
and  finding  certain  disciples, 

1.  While  Apollos  was  at  Corinth]  The  capital  of  Achaia,  whither 
Apollos  had  journeyed  from  Ephesus.  Upper  coasts]  That  is, 
through  Phrygia  and  Galatia,  which  lay  further  in  the  interior, 
and  at  the  north  of  Ephesus,  higher  up,  as  the  map  shows,  fi-om  the 
Mediterranean  and  ^Egean  Seas,  than  Ephesus,  which  was  situated 
upon  the  sea-coast.  Finding  certain  disciples]  These  persons  seem  to 
have  been  in  the  same  situation  as  Apollos.  Acts  xviii,  24.  Either 
having  attended  upon  the  preaching  of  John,  and  received  baptism 


300  NOTES  ON  THE  ACTS. 

2  lie  said  unto  them,  Have  ye  received  the  Holy  Ghost  since 
ye  believed  ?     And  they  said  unto  him,  We  have  not  so  much 
as  heard  whether  there  be  any  Holy  Ghost. 

3  And  he  said  unto  them,  Unto  what  then  were  ye  baptized  ? 
And  they  said,  Unto  John's  baptism. 

by  him  some  twenty-six  years  before  this,  or  having  been  instructed 
and  baptized  by  one  of  John's  disciples,  they  believed  in  a  Messiah 
about  to  come,  not  having  heard  of  the  advent  and  crucifixion  of  the 
Saviour,  or  the  gospel  of  the  kingdom  preached.  They  were  devout 
and  pious  persons,  "  waiting  for  the  consolation  of  Israel." 

2.  Have  ye  received  the  Holy  Ghost]  That  is,  the  miraculous  gifts  of 
the  Holy  Spirit,  as  appears  from  the  sixth  verse.    In  the  early  period 
of  thv  church's  history,  both  for  its  defense  and  success,  we  have  seen 
that  true  believers  were  not  only  endowed  with  the  spiritual  graces 
of  the  Holy  Ghost,  but  also  with  miraculous  gifts  and  powers.     Since 
ye  believed?]  Paul  addresses  them,  being  a  company  of  devout  men, 
as  if  they  had  professed  faith  in  the  Saviour:  they  had  indeed  be- 
lieved in  his  coming.     We  have  not  so  much  as  heard  whether  there  be 
any  Holy  Ghost]    This  evidently  does  not  refer  to  the  existence  and 
ordinary  operations  of  the  Spirit,  as  being  pious  Jews,  they  could  not 
be  unacquainted  with  these ;  but  they  had  not  heard  of  the  extraordi- 
nary descent  of  the  Holy  Ghost  at  the  feast  of  pentecost,  or  of  the 
miraculous  erfdowments  bestowed  upon  believers.     They  had  not 
heard  that  the  Holy  Ghost  was  restored  to  Israel,  who,  according  to 
the  saying  of  the  rabbis,  departed  from  it  after  the  death  of  Zecha- 
riah  and  Malachi.     In  like  manner,  it  is  said,  on  a  certain  occasion, 
of  Samuel,  who  had  been  trained  up  in  the  fear  of  God  from  his  in- 
fancy, and  was  then  ministering  in  the  tabernacle,  that  "  be  did  not 
yet  know  the  Lord ;:'  that  is,  we  learn  from  the  words  which  imme- 
diately follow,  he  had  not  yet  been  favored  with  any  vision  or  reve- 
lation.   John,  when  relating  an  address  of  our  Saviour  to  the  Jews 
in  the  temple,  remarks,  that "  the  Holy  Ghost  was  not  yet  given ;" 
or,  according  to  the  original,  that  "  the  Holy  Ghost  was  not  yet,"  be- 
cause Jesus  was  not  yet  glorified;  undoubtedly  meaning,  not  that 
the  divine  Spirit  did  not  then  exist,  for  he  had  spoken  many  ages 
before  by  the  prophets,  but  that  he  was  not  then  poured  out  upon  the 
disciples  in  those  spiritual  gifts  which  were  so  abundantly  communi- 
cated after  the  exaltation  of  Christ.    Thus  these  disciples  had  not 
heard  of  the  dispensation  of  the  Spirit. 

3.  Unto  what  then  were  ye  baptized?]    Unto  what  faith  or  doctrine 
were  ye  baptized?     What  did  ye  profess  to  believe?     For  if  they 
had  been  baptized  by  a  Christian  teacher,  it  would  have  been  in  the 


NOTES  ON  THE  ACTS.  301 

4  Then  said  Paul,  John  verily  baptized  with  the  baptism  of 
repentance,  saying  unto  the  people,  that  they  should  believe  on 
nim  which  should  come  after  him,  that  is,  on  Christ  Jesus. 

5  When  they  heard  this,  they  were  baptized  in  the  name  of 
the  Lord  Jesus. 

6  And  when  Paul  had  laid  his  hands  upon  them,  the  Holy 
Ghost  came  on  them ;  and  they  spake  with  tongues,  and  pro- 
phesied. 

7  And  all  the  men  were  about  twelve. 

8  And  he  went  into  the  synagogue,  and  spake  boldly  for  the 
space  of  three  months,  disputing  and  persuading  the  things 
concerning  the  kingdom  of  God. 

9  But  when  divers  were  hardened,  and  believed  not,  but  spake 
evil  of  that  way  before  the  multitude,  he  departed  from  them, 

belief  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Unto 
John's  baptism]  Unto  repentance,  and  the  reformation  of  life,  as  a 
preparation  to  receive  the  Messiah  when  he  appeared.  Matt.  iii. 

4.  Paul  now  calls  their  attention  to  the  chief  object  of  John's  bap- 
tism, to  prepare  them  for  the  Messiah's  approach ;  and  undoubtedly, 
in  a  discourse  not  recorded,  enlarges  upon  the  evidences  of  the  Mes- 
siahship  of  Jesus  Christ.     The  language  of  the  apostle  here  imports, 
— "  Now  that  Messiah,  whom  John  bound  you  to  receive  and  worship, 
is  Christ  Jesus." 

5.  They  were  baptized  in  the  name  of  the  Lord  Jesus]    Convinced  by 
the  arguments  of  the  apostles,  they  immediately  believed  on  the 
Lord  Jesus  Christ,  and  were  baptized  in  his  name. 

There  is  no  precedent  found  here  to  justify  the  rebaptism  of  those 
who  have  once  been  baptized  in  the  name  of  the  adorable  Trinity ; 
for  these  persons  were  not  Christians,  but  pious  Jews,  and  had  never 
received  Christian  baptism. 

6.  The  Holy  Ghost  came  on  them]  In  his  gracious  fullness,  and  with 
his  miraculous  gifts.     And  they  spake  with  tongues,  and  prophesied] 
They  received   the  gift  of  languages,  and  exercised  that  gift  hi 
preaching  Christ.  Acts  xiii,  1 ;  xv,  32. 

8.  Disputing]    Arguing.     Persuading  the  things  concerning  the  Jang- 
•lorn  of  God]    Striving  to  convince  them  of  the  truths  relating  to  the 
gospel  dispensation,  and  attempting  to  induce  them  to  seek  the 
'kingdom  of  God  and  his  righteousness,"  the  spiritual   reign  of 
Christ  over  the  believer's  spirit. 

9.  When  divers  were  hardened]    When  some  obstinately  refused  to 
yield  their  belief.    Spake  evil  of  that  way]  Eeviled  the  gospel  plan  of 

.Ivation,  slandered  the  apostle,  and  the  truths  he  taught.  Departed 
from  them]  Ceased  in  his  attendance  upon  the  synagogue.  And 


302  NOTES  ON  THE  ACTS. 

and  separated  the  disciples,  disputing  daily  in  the  school  of  one 
Tyrannus. 

10  And  this  continued  by  the  space  of  two  years;  so  that  all 
they  which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus, 
both  Jews  and  Greeks. 

1 1  And  God  wrought  special  miracles  by  the  hands  of  Paul : 

1 2  So  that  from  his  body  were  brought  unto  the  sick  handker- 
chiefs, or  aprons,  and  the  diseases  departed  from  them,  and  the 
evil  spirits  went  out  of  them. 

separated  the  disciples]  Who,  with  him,  had  also  worshiped  in  the 
synagogue.  These  he  takes  with  him,  lest  the  continued  contentions 
of  the  Jews  might  disturb  their  religious  enjoyments,  and  provides 
another  place  of  worship.  Disputing  daily  in  the  school  of  one  Tyrannus] 
Whether  a  religious  teacher  or  a  philosopher,  a  converted  Jew  or 
a  Gentile,  is  not  known ;  and  commentators  differ  in  their  opinion 
It  seems  most  probable,  however,  that  he  was  a  schoolmaster,  or 
teacher  of  rhetoric,  of  Ephesus,  whose  school-room  or  hall  Paul  ob- 
tained for  his  public  services,  when  he  found  it  necessary  to  leave  the 
synagogue. 

10.  And  this  continued  by  the  space  of  two  years]    That  is,  he  taught 
during  this  period  in  the  hall  of  Tyrannus ;  but  from  his  first  coming 
to  his  departure  from  Ephesus,  was  three  years.   Acts  xx,  31.    So 
that  all  they — in  Asia  heard  the  word]    This  may  be  used  in  a  limited 
sense,  or  refer  to  proconsular  Asia,  or  Ionia,  of  which  Ephesus  was 
the  metropolis,  and  to  which,  for  purposes  of  traffic,  or  to  worship 
at  the  famed  shrine  of  Diana,  the  inhabitants  of  the  province  con- 
tinually flocked.     Through  these,  the  knowledge  of  the  gospel,  heard 
by  them  from  Paul  in  Ephesus,  would  be  spread  throughout  the 
country. 

11.  Special   miracles]    Of  no   ordinary  kind  —  extraordinary  mi- 
racles. 

12.  So  that  from  his  body  were  brought  unto  the  sick  handkerchiefs,  &c.] 
In  this  the  special  character  of  these  miracles  appeared.     Ordinarily 
the  apostles  were  present  when  a  miracle  was  performed ;  but  here  a 
seeming  virtue  or  healing  power,  as  in  the  case  of  our  Lord,  appeared 
to  issue  from  his  body,  and  was  conveyed  through  the  medium  of 
handkerchiefs  and  aprons  to  the  distant  sick,  and  healed  them.     It 
was  not  that  there  was  healing  virtue  in  his  person,  but  the  Holy 
Spirit  chose  this  way  of  exercising  its  healing  energy,  that  the  mul- 
titude might  see  that  there  was  no  collusion  or  previous  management 
between  Paul  and  the  persons  who  were  healed.     The  Romanists 
consider  that  this  passage  favors  their  belief  in  the  virtue  of  th 
relics  of  deceased  persons,  and  their  power  of  working  miracles. 


NOTES  ON  THE  ACTS.  303 

13  Then  certain  of  the  vagabond  Jews,  exorcists,  took  upon 
them  to  call  over  them  which  had  evil  spirits, ,  the  name  of  the 
Lord  Jesus,   saying,  We  adjure    you  by  Jesus  whom  Paul 
preacheth. 

14  And  there  were  seven  sons  of  one  Sceva,  a  Jew,  and  chief 
of  the  priests,  which  did  so. 

15  And  the  evil  spirit  answered,  and  said,  Jesus  I  know,  and 
Paul  I  know ;  but  who  are  ye  ? 

But  few  of  these  persons,  whose  bones  or  garments  they  preserve  as 
so  precious  and  efficacious,  (if  indeed  they  are  authentic  relics  of 
these  persons,  concerning  which  there  are  more  than  serious  doubts,) 
ever  wrought  miracles  when  they  were  alive ;  certainly  their  garments 
or  bones,  when  they  are  dead,  will  not  possess  greater  power  than 
was  vouchsafed  to  living  saints.  The  New  Testament  records  no 
such  occurrence.  These  are  the  idle  tales  of  lying  priests  to  obtain 
the  superstitious  respect  of  an  ignorant  multitude,  and  to  fleece  them 
of  their  wealth,  for  the  covetous  treasury  of  the  pretended  successors 
of  the  self-sacrificing  apostles. 

13.  Then  certain  of  the  vagabond  Jews,  exorcists]    That  is,  a  strolling 
company  of  Jews,  who  traveled  about  from  place  to  place,  pretending 
to  cure  diseases  and  demoniacal  possessions,  by  magical  arts  and 
incantations.    That  the  Jews  pretended  to  exorcise  devils,  or  to 
cast  them  out,  not  only  by  invocation  of  the  name  of  Abraham, 
Isaac,  and  Jacob,  but  by  skill  in  magic,  we  learn  from  Josephus,  who 
mentions  having  seen  one  Eleazar  before  Vespasian,  delivering  them 
who  were  possessed  with  evil  spirits,  drawing  forth  the  devil  from 
the  nose,  by  putting  a  ring  to  the  nose  of  the  possessed  person, 
having  in  the  seal  of  it  an  incantation  prepared,  as  he  asserted,  by 
Solomon,  and  pronouncing  an  adjuration  to  the  spirit  to  come  forth. 
They  also  had  books  of  enchantment,  and   modes  of  exorcising 
demons,  composed,  as  they  pretended,  by  Solomon. 

These  mountebank  magicians,  seeing  the  success  of  Paul  in  healing 
the  sick  and  possessed,  through  the  name  of  Jesus  Christ,  and  the 
confidence  of  the  multitude  in  the  apostle,  determined  to  make  a 
trial  of  his  name  in  their  incantations,  and  thus  continue  their  hold 
upon  the  multitude,  and  increase  their  gains.  We  adjure  you]  We 
solemnly  command  you,  sanctioned  by  an  oath  in  the  name  of  the 
Jesus  preached  by  Paul,  to  come  out  of  the  man. 

14.  Sceva — chief  of  the  priests]    Among  these  impostors  were  the 
seven  sons  of  a  Jew,  who  either  was,  or  had  been,  a  chief  priest — 
that  is,  at  the  head  of  one  of  the  classes  into  which  the  priests  were 
divided. 

15.  Evil  spirit  answered]  By  the  voice  of  the  demoniac;  evidently 


304  NOTES  ON  THE  ACTS. 

16  And  the  man  in  whom  the  evil  spirit  was,  leaped  on  them, 
and  overcame  them,  and  prevailed  against  them,  so  that  they 
fled  out  of  that  house  naked  and  wounded. 

1 7  And  this  was  known  to  all  the  Jews  and  Greeks  also  dwell- 
ing at  Ephesus :  and  fear  fell  on  them  all,  and  the  name  of  the 
Lord  Jesus  was  magnified. 

18  And  many  that  believed  came,  and  confessed,  and  showed 
their  deeds. 

1 9  Many  also  of  them  which  used  curious  arts,  brought  their 
books  together,  and  burned  them  before  all  men;    and  they 
counted  the  price  of  them,  and  found  it  fifty  thousand  pieces  of 
silver. 

it  was  not  the  possessed  man  himself,  as  the  language  would  have 
been  impossible  in  his  case ;  for  what  had  he  known  of  Jesus  and 
Paul  ?  Jesus  I  know,  and  Paul  I  know,  &c.]  I  recognize  the  authority 
of  Jesus  and  of  Paul,  but  not  yours ;  ye  have  no  authority  over  me. 

16.  And  the  man  in  whom  the  evil  spirit  was]  Here  the  presence  of  a 
distinct  and  powerful  demon  is  seen.     If  he  had  been  diseased  sim- 
ply, and  subject  to  weakening  convulsions,  how  could  he  have  pre- 
vailed against  seven  strong  young  men  ?     Certainly  here  was  super- 
natural strength.    Naked  and  wounded]    The  term  naked,  in  the  New 
Testament,  generally  refers  to  the  removal  of  the  upper  garment,  and 
not  an  entire  destitution  of  clothing.     The  demoniacs  stripped  off 
their  coats  or  mantles,  and  beat  and  bruised  their  bodies,  until  they 
were  forced  to  fly,  leaving  their  upper  raiment  behind,   to  save 
their  lives. 

1 7.  Fear  fell  on  them  all]    At  such  an  evident  exhibition  of  the 
weakness  of  these  magical  arts,  and  the  divine  judgment  brought 
upon  these  exorcists  by  their  blasphemous  use  of  the  name  of  Jesus. 
The  name  of  the  Lord  Jesus  was  magnijicd]  The  evil  spirit  had  audibly 
acknowledged  his  authority ;  and  among  this  people,  given  to  such 
superstitions,  so  startling  a  confirmation  of  the  extraordinary  power 
of  Jesus  could  not  but  produce  a  deep  impression. 

18.  Confessed,  and  showed  their  deeds]    Made  a  frank  and  open  ac- 
knowledgment of  their  sins,  especially  of  their  magical  practices ; 
the  late  events  have  quickened  their  convictions,  and  prepared  them 
to  hear  the  doctrines  of  Paul  with  more  eagerness  and  profit. 

19.  Curious  arts]  Magical  practices  and  incantations.    Brouc/ht  their 
books]    Of  enchantment — treatises  on  magic  and  dreams.     Ephesus 
was  the  chief  resort  of  the  professors  of  the  black  art,  who  drew  up 
certain  incantations   or  magical   sentences,  called  Ephesian  letters; 
these  were  written  upon  parchment,  and  bound  to  the  body,  being 
used  as  amulets.    Burned  them]   To  exhibit  the  sincerity  of  their  re- 


NOTES  ON  THE  ACTS.  305 

20  So  mightily  grew  the  word  of  God,  and  prevailed. 

21  After  these  things  were  ended,  Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Macedonia,  and  Achaia,  to  go  to 
Jerusalem,  saying,  After  I  have  been  there,  I  must  also  see 
Rome. 

22  So  he  sent  into  Macedonia  two  of  them  that  ministered 
unto  him,  Timotheus  and  Erastus;   but  he  himself  stayed  in 
Asia  for  a  season. 

23  And  the  same  time  there  arose  no  small  stir  about  that 
way. 

24  For  a  certain  man  named  Demetrius,  a  silversmith,  which 
made  silver  shrines  for  Diana,  brought  no  small  gain  unto  the 
craftsmen ; 


nunciation,  and  to  prevent  their  doing  any  farther  injury  by  mislead- 
ing others.  Fifty  thousand  pieces  of  silver}  If  the  Jewish  shekel  is 
here  meant,  the  sum  would  be  $28,000 ;  if  the  Koman  drachma,  $7,000; 
if  the  Attic  coin,  $7.700. 

20.  So  mightily}  Powerfully.     Grew  the  word}  Increased  the  preva- 
lence of  the  gospel.    And  prevailed}  Overcame  all  obstacles. 

21.  After  these  things  were  ended}    The  incidents  just  related.    Pur- 
posed in  the  spirit}    In  his  own  mind ;  that  is,  resolved.     He  deter- 
mined upon  the  route  he  should  take  in  his  next  itinerant  journey. 
/  must  also  see  Rome}  Not  as  a  curious  traveler,  but  as  an  apostle  of 
Christ,  to  comfort  and  build  up  the  church  there.  Eom.  i,  10,  13; 
xvi,  23.     His  design  of  visiting  Rome  was  accomplished,  but  in  an 
unexpected  way.     He  was  taken  prisoner  in  Jerusalem,  and  carried 
bound,  as  a  criminal,  to  Rome  on  appeal  to  the  emperor. 

22.  So  he  sent — Timotheus  and  Erastus]  On  his  tours,  for  assistance, 
and  to  leave  in  important  positions,  the  apostle  usually  took  with 
him  companions.     These  he  now  sends  on  before,  intending  soon  to 
follow.    Erastus  is  here  mentioned  for  the  first  time;  and  he  ap- 
pears to  have  previously  been  a  public  officer  either  at  Ephesus  or 
Corinth.     He  is  called  the  chamberlain  in  the  epistles.     (See  Rom. 
xvi,  23 ;  2  Tim.  iv,  20.) 

23.  No  small  stir  about  that  way]    No  little  excitement  and  tumult 
now  arose  concerning  the  religion  of  the  apostle — the  gospel  way  of 
salvation. 

24.  Which  made  silver  shrines  for  Diana]   Diana  was  a  goddess  ex- 
tensively worshiped  by  the  heathen  nations  of  antiquity.     She  was 
the  impersonation  of  nature,  the  "  mighty  mother  of  all  things ;"  and 
was  generally  represented  as  a  female  figure,  and  with  a  great  num- 
ber of  breasts ;  and  covered  with,  and  surrounded  by,  animals  of  all 
descriptions.     She  was  regarded  as  the  goddess  of  hunting,  traveling, 

20 


306  NOTES  ON  THE  ACTS, 

25  Whom  he  called  together  with  the  workmen  of  like  occu- 
pation, and  said,  Sirs,  ye  know  that  by  this  craft  we  have  our 
wealth : 

26  Moreover,  ye  see  and  hear,  that  not  alone  at  Ephestts,  but 
almost  throughout  all  Asia,  this  Paul  hath  persuaded  and  turned 
away  much  people,  saying,  that  they  be  no  gods  which  are  made 
with  hands. 

27  So  that  not  only  this  our  craft  is  in  danger  to  be  set  at 
naught;  but  also  that  the  temple  of  the  great  goddess  Diana 
should  be  despised,  and  her  magnificence  should  be  destroyed, 
whom  all  Asia  and  the  world  worshipeth. 

enchantments,  of  births,  health,  &c.,  and  was  thought  to  preside 
over  all  these  interests.  Thus  she  had  a  large  number  of  wor- 
shipers. The  temple  of  Diana  at  Ephesus  was  considered  one  of 
the  seven  wonders  of  the  world.  It  was  built  by  the  contributions  of 
all  the  Asiatic  states,  and  occupied  two  hundred  and  twenty  years  in 
building;  such  an  immense  amount  of  stone  was  used  in  its  con- 
struction that  the  quarries  of  the  country  were  said  to  have  been 
exhausted  by  it.  Its  length  was  four  hundred  and  twenty-five  feet, 
and  its  breadth  two  hundred  and  twenty  feet.  The  shrines  referred 
to  were  miniature  temples,  made  of  silver,  after  the  same  model  as 
the  larger  temple ;  and  these  were  furnished  with  small  images  of 
the  goddess.  As  these  shrines  were  thought  to  protect  their  pos- 
sessors, and  to  obtain  for  them  the  especial  regard  of  the  goddess, 
they  were  in  great  demand,  and  afforded  a  very  lucrative  business 
for  the  silversmiths  of  Ephesus.  The  craftsmen]  The  silver  workers) 
the  artisans. 

25.  With  tlie  workmen  of  like  occupation]  To  swell  the  multitude,  he 
gathered  not  only  the  wealthy  master  workmen,  but  all  the  laborers 
in  their  shops,  and  those  whose  business  also  interested  them  in  the 
same  cause — such  as  those  engaged  in  statuary,  painting,  &c.     Their 
wealth  alike  depended  upon  the  continuance  of  this  idolatry. 

26.  Hath  persuaded  and  turned  aimy  much  people]   Persuaded  to  re- 
nounce idolatry,  and  turn  away  from  the  service  of  images.     This 
work  had  been  general,  as  was  made  evident  by  the  decrease  of  their 
trade.     The  strangers  from  all  parts  of  Asia,  now  visiting  Ephesus, 
no  longer  sought  silver  shrines  to  bear  back  to  their  homes  as  wor- 
shipers of  Diana.     When  the  gospel  of  Christ  generally  prevails,  all 
unholy  traffic  must  come  to  an  end.     Thus  has  it  been  with  the  slave- 
trade,  and  thus  will  it  be  in  reference  to  the  sale  of  intoxicating 
drinks. 

27.  Whom  all  Asia  and  the  world  imrshipeth]    It  was  not  so  much 
on  account  of  the  goddess,  or  a  depreciation  of  the  magnificence  of 


NOTES  ON  THE  ACTS.  307 

28  And  when  they  heard  these  sayings,  they  were  full  of  wrath, 
and  cried  out,  saying,  Great  is  Diana  of  the  Ephesians. 

29  And  the  whole  city  was  filled  with  confusion :  and  having 
caught  Gaius  and  Aristarchus,  men  of  Macedonia,  Paul's  com- 
panions in  travel,  they  rushed  with  one  accord  into  the  theatre. 

30  And  when  Paul  would  have  entered  in  unto  the  people, 
the  disciples  suffered  him  not. 

31  And  certain  of  the  chief  of  Asia,  which  were  his  friends, 

the  temple,  that  Demetrius  felt  so  anxious  about  the  success  of  Paul, 
but  because  his  craft  was  in  danger.  How  often  has  religious  pre- 
tension been  made  a  cloak  to  cover  the  most  mercenary  designs ! 
He  exaggerates  the  reverence  paid  to  the  goddess ;  he  flatters  their 
pride  in  this  extravagant  assertion  of  the  general  interest  and  respect 
exhibited  toward  their  goddess  and  her  temple. 

28.  Full  of  wrath]    Greatly  enraged  against  Paul,  and  full  of  pas- 
sionate zeal  fl(Ptheir  goddess. 

29.  Having  caught  Gaius  and  Aristarchus]    To  give  some  direction 
and  point  to  the  tumult,  and  to  inflame  their  rage,  by  the  presence 
of  some  of  the  obnoxious  Christians,  they  lay  their  hands  upon  these 
two  pious   companions   of    the   apostle.     Rushed — into  the  theatre] 
Among  the  Greeks,  the  theatre,  the  proper  appropriation  of  which 
was  for  the  celebration  of  the  public  games,  was  also  used  as  a  place 
of  assembly  for  every  kind  of  public  business ;  serving  at  once  for 
town-hall,  senate-house,  forum,  and  for  harangues  to  the  people.    It 
has  been  observed,  that  the  very  situation  of  the  theatre  at  Ephesus 
would  not  a  little  promote  and  increase  the  tumult,  as  it  is  found, 
from  the  accounts  of  those  who  have  surveyed  the  situation  of  the 
temple  of  Diana,  that  it  was  within  view  of  the  theatre. 

30.  When  Paid  ivould  have  entered  in  unto  the  people]    To  defend 
himself  and  the  religion  he  preached ;  not  willing  that  his  companions 
should  suffer  in  his  stead.    Paul  was  of  too  noble  a  spirit  to  fly 
while  his  friends  were  in  danger,  and  chiefly  on  his  account.     The 
disciples  suffered  him  not]  Fearing  that  the  multitude,  in  their  present 
inflamed  state,  might  immediately  take  his  life,  which  was  now  pecu- 
liarly important  to  the  infant  church. 

3 1 .  Certain  of  the  chief  of  Asia]  In  the  original,  certain  ofAsiarchs ;  so 
called  from  the  province  over  which  they  presided :  others  being  called 
Syriarchs  and  Bithyniarchs,  from  their  respective  countries.     These 
were  chosen  annually,  from  the  most  distinguished  and  wealthy  fami- 
lies, to  preside  over  the  religious  rites  of  their  province,  and  over  other 
public  affairs ;  and  were  bound,  at  their  own  expense,  to  exhibit  every 
year  solemn  games  in  the  theatre,  in  honor  of  the  gods  and  of  the 
emperor.     Those  who  had  served  in  the  office,  continued,  out  of 


308  NOTES  ON  THE  ACTS. 

sent  unto  him  desiring  him  that  he  would  not  adventure  himself 
into  the  theatre. 

32  Some  therefore  cried  one  thing,  and  some  another :  for  the 
assembly  was  confused,  and  the  more  part  knew  not  wherefore 
they  were  come  together. 

33  And  they  drew  Alexander  out  of  the  multitude,  the  Jews 
putting  him  forward.     And  Alexander  beckoned  with  the  hand, 
and  would  have  made  his  defense  unto  the  people. 

34  But  when  they  knew  that  he  was  a  Jew,  all  with  one  voice 
about  the  space  of  two  hours  cried  out,  Great  is  Diana  of  the 
Ephesians. 


courtesy,  to  have  the  title  still  bestowed  upon  them.  "  In  the  account, 
by  Eusebius,  of  Polycarp's  martyrdom  at  Smyrna,  the  people  are  re- 
presented as  calling  upon  Philip  the  Asiarch,  to  let  out  a  lion  upon 
that  aged  disciple,  which  he  refused  to  do,  telling  them  that  the 
games  were  ended.  From  this  it  seems  that  it  banged  to  the 
Asiarchae  to  permit  the  wild  beasts  to  be  produced  against  particular 
persons ;  and  we  may  conjecture  that  it  was  in  fear  lest  the  infuriated 
mob  should  call  upon  them  to  let  forth  the  wild  beasts  against  Paul, 
that  they  desired  him  not  to  appear  in  the  theatre." — Pictorial 
Bible. 

33.  And  tfiey  drew  Alexander  out  of  the  multitude,  the  Jews  putting  him 
forward]  It  is  generally  supposed  that  this  was  the  same  Alexander, 
the  coppersmith,  who  caused  the  apostle  so  much  trouble,  and  who 
excommunicated  him.  1  Tim.  i,  20 ;  2  Tim.  iv,  14.  He  appears  to 
have  been  thrust  forward  by  the  Jews,  who.  willing  to  join  in  the 
outcry  against  the  Christians,  and  fearing  lest  they  themselves  should 
be  included  in  the  general  clamor,  as  they  were  known  to  be  opposed 
to  the  idolatries  of  the  Gentile  nations,  press  him  forward  to  speak  in 
their  defense,  laying  all  the  blame  on  Paul  and  his  followers.  Alex- 
ander was  probably  a  proselyte  of  the  gate,  and  capable  of  speaking 
with  ease  in  a  public  assembly.  The  better  class  of  those  present, 
desirous  of  quelling  the  confusion,  seeing  a  Jew  thus  thrust  forward 
as  if  to  speak,  and  perhaps  considering  him  one  of  the  disciples  of 
Paul,  about  to  defend  himself,  draw  him  forth  into  a  convenient  place 
for  addressing  the  multitude.  Would  have  made  his  defense]  Not  a 
personal  defense,  but  an  apology  for  the  Jews,  exculpating  them  from 
fault,  at  the  expense  of  the  Christians. 

34  But  when  they  knew  that  he  was  a  Jew}  Against  whom  they  were 
equally  prejudiced,  and  who  were  known  to  be  unfriendly  to  image 
worship,  and  probably  confounded  with  the  Christians  as  only  differ- 
ent sects  of  the  same  religion.  So  they  drowned  his  efforts  to  speak 
with  their  ceaseless  clamor. 


NOTES  ON  THE  ACTS.  309 

35  And  when  the  town-clerk  had  appeased  the  people,  he 
said,  Ye  men  of  Ephesus,  what  man  is  there  that  knoweth  not 
how  that  the  city  of  the  Ephesians  is  a  worshiper  of  the  great 
goddess  Diana,  and  of  the  image  which  fell  down  from  Jupiter  ? 

36  Seeing  then  that  these  things  cannot  be  spoken  against,  ye 
ought  to  be  quiet,  and  to  do  nothing  rashly. 

37  For  ye  have  brought  hither  these  men,  which  are  neither 
robbers  of  churches,  nor  yet  blasphemers  of  your  goddess. 


35.  When  the  town-clerk]  Literally,  the  scribe.  It  is  easier,  says 
Bloomfield,  to  determine  the  rank  and  duties  of  this  office  than  to 
represent  the  term  by  any  corresponding  word  in  our  modern  lan- 
guages. From  ancient  writers,  it  appears  that  he  was  president  of  the 
senate,  and  that  he  performed  most  of  the  duties  of  a  chief  justice  and 
secretary  ofjjffe.  He  may  have  been  called  scribe  from  being  the 
keeper  of  the  public  archives,  containing  public  documents,  such  as 
treaties,  decrees,  &c.  He  was,  undoubtedly,  the  highest  officer  of 
the  town.  He  may  not  have  been  present  at  the  first  gathering  of 
the  crowd,  and  his  presence,  and  commanding  office  and  voice, 
served  to  calm  the  multitude.  He  shows  great  wisdom  and  decision 
in  the  course  he  pursued.  Ye  men  of  Ephesus]  He  shows  them  that 
their  continued  protestations  were  needless,  for  everybody  knew 
they  were  worshipers  of  the  goddess  Diana,  and  therefore  there  was 
no  need  of  rash  and  hasty  counsels ;  the  accused  persons  had  not  yet 
diminished  the  attachment  of  the  city  to  her  deity.  Besides,  these 
men  appeared  to  be  harmless ;  and  if  they  had  infringed  upon  the 
rights  of  any  one,  the  civil  tribunal  was  open  for  Demetrius  or  any 
one  else  to  make  his  charges.  Lastly,  they  were  laying  themselves 
liable  to  serious  consequences  by  such  insurrectionary  movements. 
Is  a  worshiper]  The  Greek  word  is  applied  to  cities  or  states  which 
were  devoted  to  the  worship  of  a  particular  deity.  It  was  customary 
for  cities  to  select  a  divinity  as  their  especial  protector,  and  they  paid 
particular  regard  and  worship  to  this  chosen  god.  Diana  was  the 
divinity  of  Ephesus.  And  of  the  image  which  fell  down  from  Jupiter  ?] 
This  was  the  feigned  report  of  the  pagan  priests :  the  time  of  the 
formation  of  the  image  and  its  maker  being  lost,  no  one  could  con- 
tradict the  fable,  and  greater  reverence  was  thus  secured  in  its 
behalf. 

37.  These  men]  Gaius  and  Aristarchus.  Verse  29.  Robbers  of 
churches]  That  is,  of  temples.  Nor  yet  blasphemers  of  your  goddess] 
They  had  not  reviled,  or  used  scurrilous  language  against  Diana. 
They  had  preached  Jesus  and  the  only  true  God,  but  had  dealt  in  no 
invectives  against  any  particular  deity.  They  had  enlightened  the 


310  NOTES  ON  THE  ACTS. 

38  Wherefore,  if  Demetrius,  and  the  craftsmen  which  are  with 
Lim,  have  a  matter  against  any  man,  the  law  is  open,  and  there 
arc  deputies  :  let  them  implead  one  another. 

39  But  if  ye  inquire  anything  concerning  other  matters,  it 
shall  be  determined  in  a  lawful  assembly. 

40  For  we  are  in  danger  to  be  called  in  question  for  this  day's 
uproar,  there  being  no  cause  whereby  AVB  may  give  an  account 
of  this  concourse. 

41  And  when  he  had  thus  spoken,  he  dismissed  the  assembly. 

minds  of  their  followers,  and  these  had  of  their  own  accord  cast  off 
all  their  idolatries. 

38.  The  law  is  open]    In  the  margin  it  reads,  "  The  court  days  are 
kept "  for  attending  to  such  complaints ;  then  is  the  proper  time  foi 
such  a  charge  to  be  tried,  and  not  in  the  public  theatre,  before  the 
multitude.    And  there  are  deputies]    Proconsuls ;  the  Bfeian  provin- 
cial officers,  who  were  the  proper  judges  of  such  cases.    Let  them  im- 
plead one  another]  That  is,  institute  legal  proceedings. 

39.  Concerning  other  matters]  Not  appropriate  to  a  civil  court.    In  a 
lawful  assembly]  Literally,  in  the  lawful  assembly.    Let  a  public  meet- 
ing be  called  by  the  constituted  officers  of  the  town ;  the  authority 
to  summon  extraordinary  meetings  to  consider  public  affairs  resting 
with  the  officers  of  the  city.     The  secretary  more  than  hints  that  the 
gathering  at  this  time  was  illegal.     Three  clays  every  month,  also, 
were  appointed  to  hear  such  cases. 

40.  For  we  are  in  danger  to  be  called  in  question  for  this  day's  uproar] 
By  the  Roman  proconsul.     The  lloman  laws  being  very  severe  to- 
ward rioters,  the  offense  being  punished  with  death.     There  being  no 
cause]  No  sufficient  cause  for  such  a  tumultuary  movement,  as  a  fire, 
an  invasion,  an  inundation,  or  anything  of  that  nature,  which  the 
Roman  law  considered  sufficient  justification  for  a  sudden  concourse 
of  people.    But  there  was  no  such  cause  here. 


NOTES  ON  THE  ACTS.  311 


CHAPTER  XX. 

1.  Paul  goes  to  Macedonia.  3.  Sails  again  for  Syria.  6.  Comes  to  Troas ; 
preaches  all  night.  9.  Eutychus  falls  from  the  window,  is  killed,  and  brought 
to  life  by  Paul.  17.  Reaches  Miletus,  sends  for  the  elders  of  Ephesus,  and 
addresses  them.  32.  Commends  them  to  God,  and  leaves  them  in  tears. 

AND  after  the  uproar  was  ceased,  Paul  called  unto  him  the 
disciples,  and  embraced  them,  and  departed  for  to  go  into 
Macedonia. 

2  And  when  he  had  gone  over  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece, 

3  And  there  abode  three  months.     And  when  the  Jews  laid 
wait  for  him,  as  he  was  about  to  sail  into  Syria,  he  purposed  to 
return  through  Macedonia. 

4  And  there  accompanied  him  into  Asia,  Sopater  of  Berea ;, 

1.  After  the  uproar  was  ceased]    The  tumult  excited  by  Demetrius. 
This  evidently  induced  Paul,  probably  at  the  suggestion  of  the  bre- 
thren, to  leave  Ephesus  somewhat  sooner  than  he  intended,  as  the 
prospect  of  doing  good  was  obstructed  by  the  inflamed  state  of  the 
community.     Embraced  them]    Bade  them  farewell  with  his   usual 
affectionate  embraces. 

2.  Had  gone  over  those  parts]  The  cities  and  districts  of  Macedonia, 
as  he  had  previously  determined.     (See  Acts  xix,  21.)     Came  into 
Greece]    That  is,  into  Greece  proper,  or  Achaia;  lying  south  of 
Macedonia. 

3.  Laid  ivait  for  him]   Laid  in  ambush  to  seize  him.    He  purposed 
to  return  through  Macedonia]    His   purpose  seems  to  have  been  to 
embark  from  a  port  in  Greece  for  Syria  on  his  journey  to  Jerusa- 
lem ;  but  learning  of  the  plot  of  the  Jews  to  waylay  or  attack  him  on 
ship-board,  and  probably  to  kill  him,  as  Dr.  Clarke  supposes,  to 
obtain  the  money  collected  throughout  the  churches  for  the  poor 
saints  at  Jerusalem,  he  altered  his  plan,  and  traveled  back  to  Macedonia, 
and  from  thence  to  Troas,  where  he  embarked  for  Syria,  thus  disap- 
pointing their  malignant  intentions. 

4.  And  'there  accompanied  him  into  Asia]   Original,  as  far  as  Asia. 
In  the  fifth  verse  it  is  said  that  the  companions  of  their  journey  pre- 
ceded them  to  Troas,  so  that  they  could  not  have  accompanied  them 
into  Asia;  but  they  went  with  them  to  Philippi,  the  last  town  in 
Europe  visited  in  their  journey,  and  they  immediately  proceeded  to 
Troas  in  Asia,  while  Paul  and  Luke  tarried  awhile  behind ;  so  that 
it  might  be  properly  said  that  they  accompanied  them  to  Asia,  or  as 


318  NOTES  ON  THE  ACTS. 

and  of  the  Thessalonians,  Aristarchus  and  Secundus ;  and  Gaiua 
of  Derbe,  and  Timotheus;  and  of  Asia,  Tychicus  and  Tro- 
phimus. 

5  These  going  before,  tarried  for  us  at  Troas. 

6  And  we  sailed  away  from  Philippi,  after  the  days  of  un- 
leavened bread,  and  came  unto  them  to  Troas  in  five  days ; 
where  we  abode  seven  days. 

7  And  upon  the  first  day  of  the  week,  when  the  disciples  came 
together  to  break  bread,  Paul  preached  unto  them,  (ready  to 
depart  on  the  morrow,)  and  continued  his  speech  until  mid- 
night. 


far  as  Asia  Sopater  of  Berea]  Probably  the  same  as  Sosipater,  a 
kinsman  of  Paul.  Rom.  xvi,  21.  Aristarchus]  (See  Acts  xix,  29.) 
Gaius  of  Derbe]  Of  Asia  Minor.  In  Acts  xix,  29,  we  read  of  Gaius 
of  Macedonia ;  they  may  be  the  same  persons,  Gaius  being  born  in 
one  place,  and  a  resident  of  the  other.  Tychicus]  An  intimate  and 
esteemed  friend  of  Paul.  Eph.  vi,  21,  22  ;  Titus  iii,  12.  Trophimus] 
(See  Acts  xxi,  29;  2  Tim.  iv,  20.) 

5.  Tarried  for  us]  Paul  and  Luke,  the  latter  of  whom  may  have  re- 
mained in  Philippi  until  the  present  time,  (since  Paul  left,  after  he  and 
Silas  were  miraculously  liberated  from  the  prison,  Acts  xvi,)  prac- 
ticing his  profession  as  a  physician,  and  building  up  the  church ;  but 
upon  the  return  of  Paul  to  Philippi  again,  he  once  more  becomes  his 
traveling  companion  and  speaks  as  an  eye-witness  of  the  events  that 
follow. 

6.  After  the  days  of  unleavened  bread]    After  the  passover,  during 
which  unleavened  bread  was  eaten  seven  days.   Acts  xii,  3.     The 
feast  is  mentioned  here  to  mark  the  period,  or  the  time  of  the  year, 
when  they  embarked :  just  as  we  say,  after  Christmas  or  New- Year. 
The  feast  commenced  with  the  new  moon,  in  April. 

7.  Upon  the  first  day  of  the  week}  That  is,  upon  our  sabbath ;  which, 
it  appears  from  this,  had  been  before  this  set  apart  and  consecrated 
to  divine  worship,  and  to  the  administration  of  the  gospel  ordinances. 
To  break  bread}    To  partake  of  the  Lord's  supper.     They  probably 
received,  as  this  intimates,  the  sacrament  of  the  Lord's  supper  every 
sabbath.    Preached — ready  to  depart  on  the  morrow]  How  eager  to  im- 
prove every  moment  in  doing  good !     He  seeks  no  rest  preparatory 
to  his  tedious  journey ;  but  is  in  labors  more  abundant.     Continued 
his  speech  until  midnight]    Probably  not  a  set  discourse ;  but  the  time, 
perhaps  about  six  hours,  allowing  for  the  interruptions,  was  passed 
in  answering  questions  upon  the  doctrines  and  practices  of  the  dis 
ciples,  Paul  being  the  chief  speaker.    The  circumstances  were  pecu- 


NOTES  ON  THE  ACTS.  313 

8  And  there  were  many  lights  in  the  upper  chamber,  where 
they  were  gathered  together. 

9  And  there  sat  in  a  window  a  certain  young  man  named 
Eutychus,  being  fallen  into  a  deep  sleep :  and  as  Paul  was  long 
preaching,  he  sunk  down  with  sleep,  and  fell  down  from  the 
third  loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and  fell  on  him,  and  embracing  him, 
said,  Trouble  not  yourselves ;  for  his  life  is  in  him. 

11  When  he  therefore  was  come  up  again,  and  had  broken 
bread,  and  eaten,  and  talked  a  long  while,  even  till  break  of 
day,  so  he  departed. 

12  And  they  brought  the  young  man  alive,  and  were  not  a 
little  comforted. 


liar,  and  justified  this  laborious  night.  The  apostle  had  but  a  short 
period  to  remain  with  this  infant  church,  and  many  things  were  to  be 
set  in  order. 

8.  And  there  were  many  lights]  For  reasons  of  obvious  convenience 
and  propriety. 

9.  Sat  in  a  urindow]    They  had  at  this  time  no  windows  of  glass. 
The  place  where  the  young  man  sat  was  near  a  lattice,  or  opening  in 
the  wall,  to  let  in  light  and  air,  the  door  being  left  open  on  account 
of  the  heat  caused  by  the  numbers  who  were  there,  and  the  many 
lights.     These  apertures  reached  usually  to  the  floor,  and  often  were 
built  out  from  the  building,  and  overhung   the   street.     From  tlie 
third  loft}    The  third  story.     Was  taken  up  dead]   Not  in  a  swoon, 
or  for  dead,  as  some  suppose,  but  with  life  entirely  extinct,  from 
his  great  fall  upon  the  pavement  below.    No  other  sense  can  be 
applied  to  these  words  without  doing  injustice  to  the  account  of  St. 
Luke. 

10.  Paul— fell  on  nim,  &c.]    As  Elisha  did  on  the  Shunamite's  son. 
2  Kings  iv,  33,  35.     Trouble  not  yourselves]   No  doubt  great  anxiety 
had  been  felt  and  manifested  by  the  company  assembled.    Paul  bids 
them  cease  to  be  anxious.     Such  a  death  might  have  offered  too 
good  an  opportunity  for  the  enemies  of  the  gospel  in  Philippi  to 
raise  a  tumult  against  the  Christians ;  this  may  have  caused,  in  part, 
the  trouble  of  the  audience.    Life  is  in  him]  That  is,  it  has  returned 
to  him  again. 

11.  Broken  bread,  and  eaten]  Not  the  Lord's  supper.    This  probably 
had  been  attended  to  before.    But  Paul  himself,  fatigued  and  hun- 
gered by  his  long  address,  took  food  preparatory  to  his  jonrney. 
Talked  a  long  while]    That  is,  conversed  familiarly  on  religious  sub- 
jects, not  in  regular  set  discourse. 

12.  And  they  brought  the  young  man]  To  his  home. 


314  NOTES  ON  THE  ACTS. 

13  And  we  went  before  to  ship,  and  sailed  unto  Assos,  there 
intending  to  take  in  Paul:  for  so  had  he  appointed,  minding 
himself  to  go  afoot. 

14  And  when  he  met  with  us  at  Assos,  we  took  him  in,  and 
came  to  Mitylene. 

15  And  we  sailed  thence,  and  came  the  next  day  over  against 
Chios ;  and  the  next  day  we  arrived  at  Samos,  and  tarried  at 
Trogyllium ;  and  the  next  day  we  came  to  Miletus. 

16  For  Paul  had  determined  to  sail  by  Ephesus,  because  he 
would  not  spend  the  time  in  Asia :  for  he  hasted,  if  it  were  pas- 
sible for  him,  to  be  at  Jerusalem  the  day  of  Pentecost. 

17  And  from  Miletus  he  sent  to  Ephesus,  and  called  the  elders 
of  the  church. 

13.  We  went  before}  Luke  and  the  other  companions  of  Paul,  who 
had  preceded  him  to  Troas.  Verse  4.    Assos]  A  maritime  city  of 
Mysia,  south  of  Troas.     Minding — to  go  afoot]    Perhaps  because  the 
distance  by  land  was  so  much  shorter  and  less  tedious,  and  to  afford 
opportunities  for  doing  good  on  the  route. 

14.  Came  to  Mitylem]  A  seaport,  and  the  capital  of  the  Island  of 
Lesbos. 

15.  Over  against  Chios]   A  celebrated  island  south  of  Lesbos,  now 
called  Scio.    Samos]   Another  noted  island  in  the  JEgean,  still  fur- 
ther to  the  south-east,  and  near  the  province  of  Lydia.     Trogyllium] 
This  was  a  town  situated  upon  a  promontory  of  the  main  land  nearly 
opposite  Samos,  and  not  in  the  island,  as  the  text  would  seem  to 
imply.     Miktus]  A  seaport  town  near  the  mouth  of  the  river  Mean- 
der, thirty  miles  south  of  Ephesus.     It  was  noted  for  its  magnificent 
temple  of  Apollo.     The  place  is  now  in  ruins,  and  is  called  Melos 
by  the  Turks. 

16.  Had  determined  to  sail  by  Ephesus]    Not  to  touch  there  with  the 
ship,  as  he  was  in  such  haste  to  reach  Jerusalem ;  he  had,  therefore, 
passed  by  Ephesus,  but  he  desired  to  see  once  more  the  officers  of 
the  church,  and  give  them  all  necessary  instructions,  as  he  had  been 
admonished  by  the  Spirit  that  he  would  not  enjoy  another  oppor- 
tunity.    To  be  at  Jerusalem  the  day  of  Pentecost}  Now  not  far  distant, 
as  it  was  held  fifty  days  after  the  passover.  Verse  7.     These  feasts 
gave  him  a  desirable  opportunity  of  preaching  to  his  brethren  accord- 
ing to  the  flesh — the  Jews — who  assembled  in  great  numbers  from 
all  parts  on  these  occasions.    He  had  also  contributions  for  the  poor 
saints,  and  hastened  to  forward  them. 

17.  Called  the  elders]  In  the  original,  "  the  presbyters  of  the  church.' 
They  are  also  called  "  overseers ;"  Greek,  bishops,  verse  28 ;  "  from 
which  it  is  evident  that  the  words  presbyter  and  bishop  at  first  denoted 


NOTES  ON  THE  ACTS.  315 

18  And  when  they  were  come  to  him,  he  said  unto  them,  Te 
know,  from  the  first  day  that  I  came  into  Asia,  after  what  man- 
ner I  have  been  with  you  at  all  seasons, 

19  Serving  the  Lord  with  all  humility  of  mind,  and  with  many 
tears  and  temptations,  which  befell  me  by  the  lying  in  wait  of 
the  Jews : 

20  And  how  I  kept  back  nothing  that  was  profitable  unto  you, 
but  have  showed  you,  and  have  taught  you  publicly,  and  from 
house  to  house, 

21  Testifying  both   to   the  Jews,   and   also  to  the   Greeks, 
repentance  toward   God,   and  faith  toward  our  Lord  Jesus 
Christ. 

22  And  now  behold,  I  go  bound  in  the  spirit  unto  Jerusalem, 
not  knowing  the  things  that  shall  befall  me  there : 

23  Save  that  the  Holy  Ghost  witnesseth  in  every  city,  saying, 
that  bonds  and  afflictions  abide  me. 


the  same  thing,  namely,  the  appointed  pastors  or  ministers  of  the 
church ;  and  it  was  probably  only  these  stated  pastors  of  the  Ephe- 
sian  church  who  assembled  at  Miletus.  If  so,  we  may  infer  that  a 
bishop,  in  the  common  acceptation  of  the  term,  was  not  officiating 
there  at  that  time,  and  that  it  was  not  until  subsequently  that  Timothy 
was  appointed  bishop  of  Ephesus." — HOLDEN. 

18.  After  what  manner  I  have  been  with  you]    How  I  have  conducted 
myself  among  you. 

19.  Serving  the  Lord]  "Discharging  the  ministry  of  the  Lord  with 
all  humility  and  modesty."     Temptations]    Trials,  perplexing  ob- 
stacles.    By  the  lying  in  wait  of  the  Jews]    ( See  verse  3 ;  Acts  xiii, 
45-50 ;  xvii,  5-13.) 

20.  Kept  back  nothing]    Although  exposed  to  dangers  on  this  ac- 
count.   From  house  to  house]    Not  only  in  the  synagogues  and  public 
places,  but  in  private  houses,  and  in  small  assemblies ;  he  had  undoubt- 
edly also  instructed  their  several  families,  passing  from  house  to 
house. 

21.  Testifying]  Preaching;  urging  the  fundamentals  of  the  gospel 
— alike  necessary  for  Jew  and  Gentile — repentance  toward  God,  and 
faith  toward  our  Lord  Jesus  Christ. 

22.  Bound  in  the  spirit]    He  felt  deeply  impressed  that  it  was  his 
duty,  was  under  a  strong  influence  of  the  divine  Spirit  that  it  was 
necessary  for  him  at  this  time  to  go  to  Jerusalem. 

23.  Save  that  the  Holy  Ghost  witnesseth]    The  Spirit  testifies,  reveals 
tc  me.    What  faith !  what  confidence  in  God !     He  felt  it  his  duty  to 
go  to  Jerusalem,  with  no  revelation  of  what  would  transpire  save  a 
general  assurance  from  the  Spirit  that  in  every  city  bonds  and  afflic- 


316  NOTES  ON  THE  ACTS. 

24  But  none  of  these  things  move  me,  neither  count  I  my  life 
dear  unto  myself,  so  that  I  might  finish  my  course  with  joy,  and 
the  ministry  which  I  have  received  of  the  Lord  Jesus,  to  testify 
the  gospel  of  the  grace  of  God. 

25  And  now  behold,  I  know  that  ye  all,  among  whom  I  have 
gone  preaching  the  kingdom  of  God,  shall  see  my  face  no  more. 

26  Wherefore  I  take  you  to  record  this  day,  that  I  am  pure 
from  the  blood  of  all  men, 

27  For  I  have  not  shunned  to  declare  unto  you  all  the  counsel 
of  God. 

28  Take  heed  therefore  unto  yourselves,  and  to  all  the  flock 

tions  awaited  him.    Bonds]  Imprisonments,  chains.    Abide  me]  Are 
waiting  for  me ;  significant  of  his  constant  exposure. 

24.  None  of  these  things  move  me]  I  make  no  account  of  them ;  they 
cannot  deter  me  from  my  course.    Neither  count  I  my  life  dear  unto 
myself]   I  do  not  estimate  my  life  of  such  importance  as  to  swerve 
from  duty  to  save  it ;  I  am  willing  to  surrender  it  for  Christ's  sake, 
and  for  the  gospel.    Finish  my  course  with  joy]  Complete  my  ministry 
with  a  clear  conscience,  and  with  the  divine  approbation.    And  thus, 
at  the  expense  of  his  life,  did  the  glorious  apostle  finish  his  ministry, 
shouting,  in  his  final  hours,  "I  have  finished  my  course."  2  Tim. 
iv,  7.     To  testify]  To  solemnly  bear  witness  to,  and  preach. 

25.  And  now  behold,  I  know]  If  St.  Paul,  as  it  is  generally  thought, 
came  again  into  these  parts,  after  his  release  from  his  first  imprison- 
ment at  Rome,  the  meaning  may  be,  either  that  it  was  then  his  firm 
persuasion  and  belief  that  he  should  see  them  no  more,  or  that  he 
should  not  see  all  the  presbyters  so  assembled  together.    But  it  is 
not  certain  that  he  ever  did  see  any  of  them  again,  even  if  he  visited 
that  part  of  Asia.     That  he   did  revisit   these   parts,  though  not 
Miletus  or  Ephesus,  seems  probable  from  Phil,  i,  25-27 ;  Philemon 
22;  Heb.  xiii,  19,  23;  although  in  all  these  quotations  he  speaks 
uncertainly  of  the  prospect  of  such  a  visit. 

26.  /  take  you  to  record]    I  declare  or  testify  to  you ;  I  call  you  to 
witness ;  I  appeal  to  yourselves.     That  lam  pure  from  the  blood  of  all 
men]    That  is,  I  have  so  faithfully  preached  the  word,  that  if  any 
perish,  the  blame  must  rest  upon  themselves,  for  I  am  not  at  fault ; 
I  have  done  my  duty, 

27.  I  have  not  shunned,  &c.]  I  have  not  avoided,  or  failed  to  preach 
or  proclaim  the  whole  Christian  doctrine,  called  the  counsel  of  God, 
because  the  whole  plan  of  human  salvation  was  formed  in  the  divine 
mind  and  counsels.  Luke  vii,  30;  2  Cor.  iv,  2;  Eph.  i,  11. 

28.  Take  heed  therefore  unto  yourselves]    Watch  over  your  own  con- 
duct, and  the  doctrines  you  preach,  that  you  follow  my  example,  and 


NOTES  ON  THE  ACTS.  317 

over  the  which  the  Holy  Ghost  hath  made  you  overseers,  to 
feed  the  church  of  God,  which  he  hath  purchased  with  his  own 
blood. 

29  For  I  know  this,  that  after  my  departing  shall  grievous 
wolves  enter  in  among  you,  not  sparing  the  flock. 

preach  the  same  truth.  To  all  the  flock]  The  church ;  all  the  believers  in 
your  >veral  charges.  Made  you  overseers]  Greek,  appointed  you  bishops. 
The  term,  as  we  have  seen,  (verse  17,)  is  used  in  reference  to  the  same 
persons  who  are  styled  presbyters  or  elders :  so  that  the  argument  for 
an  order  in  the  ministry  superior  to  the  elder  meets  here  with  a  fatal 
Scriptural  objection,  as  in  other  places  in  the  New  Testament ;  since 
the  terms  presbyter  and  bishop  are  used  interchangeably.  There 
can  be  no  doubt  that  early  in  the  history  of  the  church  some 
one  of  the  elders,  noted  for  his  experience  and  judgment,  was  ap- 
pointed to  preside  in  the  ecclesiastical  conventions;  and  an  office, 
not  an  order,  for  convenience,  or  out  of  respect  to  certain  persons  or 
churches,  came  to  be  known  as  distinguished  from,  and  exercising  a 
kind  of  superintendency  over,  the  elders  and  their  churches.  The 
term  overseer,  as  denoting  a  general  watch-care  and  supervision  of  the 
flock  of  Christ,  is  peculiarly  appropriate  to  the  pastor.  The  office  of 
elder  is  represented  by  the  apostle  as  eminently  sacred.  These 
persons  were  called  to  it,  not  merely  by  the  judgment  of  the  church, 
but  by  the  Holy  Ghost.  To  feed  the  church  of  God]  To  give  them 
spiritual  instruction — the  sincere  milk  of  the  word,  and  the  nourish- 
ing meat  of  gospel  doctrines.  "  It  has  been  disputed  whether  the 
true  reading  be, '  the  church  of  Christ,'  and  not '  the  church  of  God ;' 
but  this  last  is  established  by  sufficient  evidence.  From  this  verse, 
therefore,  we  may  infer  the  personality  and  divinity  of  the  Holy 
Ghost  who  appointed  them  overseers  to  the  flock,  and  that  Jesus 
Christ,  who  shed  his  blood  for  the  purchase  of  his  church,  is  God." — 
HOLDEN.  Purchased  with  his  own  blood]  "Made  his  own  by  pur- 
chase." By  shedding  his  most  precious  blood,  he  obtained  their  re- 
lief from  the  penalty  of  the  broken  law,  and  thus  made  them  his 
servants.  "For  we  are  bought  with  a  price,  and  therefore  should 
glorify  God  in  our  body  and  in  our  spirit  which  are  his."  1  Cor.  vi, 
20 ;  1  Peter  i,  18,  19 ;  ii,  24. 

29.  After  my  departing]  Referring  probably  to  his  death,  or  to  his 
long  absence ;  and  his  prophetic  assurance  was  but  too  truly  fulfilled. 
This  is  given  as  an  especial  reason  why  the  overseers  should  be 
faithful  in  watching  over  and  superintending  their  flocks.  Grievous 
wolves]  False  teachers,  whose  rapacious  and  violent  tempers  ren- 
dered the  wolf  a  good  representative  of  their  characters.  Matt,  vii,  15. 


318  NOTES  ON  THE  ACTS. 

30  Also  of  your  own  selves  shall  men  arise,  speaking  perverse 
things,  to  draw  away  disciples  after  them. 

31  Therefore  watch,  and  remember,  that  by  the  space   of 
three  years  I  ceased  not  to  warn  every  one  night  and  day  with 
tears. 

32  And  now,  brethren,  I  commend  you  to  God,  and  to  the 
word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give 
you  an  inheritance  among  all  them  which  are  sanctified. 

Not  sparing  the  flock]  Not  satisfied  with  misleading  the  shepherds, 
they  will  heartlessly  fleece,  and  scatter  even  the  flocks.  The  spirit 
of  the  true  pastor  is  tender  and  gentle  toward  the  flock ;  of  the  false, 
harsh  and  mercenary,  seeking  not  their  good,  but  their  gold. 

30.  Also  of  your  own  selves]    The  practiced  and  enlightened  eye 
of  the  apostle   discerned   among   them   the   elements    of  division 
and  heresy.     The  seeds  of  Judaism  had  already  been  scattered,  and 
were  beginning  to  vegetate.   Rev.  ii,  2.     Hymenius,  Alexander,  and 
Philetus,  who  taught  false  doctrines,  were  probably  Ephesians,  or 
dwelt  at  Ephesus.  1  Tim.  i,  20;  2  Tim.  ii,  18. 

31.  Tlierefore  imtch]    Mark  the  first  approaches  of  these  things. 
Be  always  ready  to  meet  them.    And  remember,  &c.]    Preserve  in 
your  minds  my  doctrines,  counsels,  and.  particularly,  my  example 
of  faithfulness.     By  the  space  of  three  years]  About  three  years,  as  the 
apostle  does  not  intend  to  speak  with  arithmetical  exactness.     Two 
years  he  had  taught  in  the  school  of  Tyrannus ;  three  months  he  had 
taught  in  the  synagogue ;  and  he  previously  taught  privately  in  the 
house  of  Aquila  and  Priscilla — altogether  about  three  years.     Warn 
every  one  night  and  day]   Continually,  assiduously.      With  tears}    How 
commendable  this  spirit ! 

32.  And  to  the  word  of  his  grace]    To  the  doctrines  of  the  gospel,  as 
their  rule  of  faith  and  life,  which  would  be  sufficient  to  support,  pre- 
serve, and  build  them  up.    Able  to  build  you  up]  To  edify  and  nourish ; 
to  advance  in  holiness.     The  figure  is  beautifully  expressive,  that  of 
the  construction  of  an  edifice ;  by  a  continual  increase  of  knowledge 
and  grace,  received  through  the  gospel  of  Christ,  the  temple  of  the 
Holy  Ghost  in  the  heart  of  man  is  built  up  by  the  divine  Constructor. 
And  to  give  you  an  inheritance  among  all  them  which  are  sanctijied]    That 
is,  if  the  gospel  is  fully  received  and  obeyed,  it  will  build  up  the 
ruins  which  sin  has  made  of  the  divine  image  in  the  soul,  and  will 
bring  it,  having  thus  fitted  and  prepared  the  soul  for  the  presence 
and  enjoyment  of  God,  to  an  everlasting  inheritance  with  all  that  are 
thus  purified — with  all  true  Christians.  1  Cor.  i.  2:  Heb.x,  10.    This 
verse  may  also  be  rendered, t;  I  commend  you  to  God,  and  the  wo><! 
of  his  grace,  even  to  him  who  is  able,"  £c. 


NOTES  ON  THE  ACTS.  319 

83  I  have  coveted  no  man's  silver,  or  gold,  or  apparel. 

34  Yea,  ye  yourselves  know,  that  these  hands  have  ministered 
unto  my  necessities,  and  to  them  that  were  with  me. 

35  I  have  showed  you  all  things,  how  that  so  laboring  ye  ought 
to  support  the  weak,  and  to  remember  the  words  of  the  Lord 
Jesus,  how  he  said,  It  is  more  blessed  to  give  than  to  receive. 

86  And  when  he  had  thus  spoken,  he  kneeled  down,  and 
prayed  with  them  all. 

37  And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and  kissed 
him. 

38  Sorrowing  most  of  all  for  the  words  which  he  spake,  that 
they  should  see  his  face  no  more.     And  they  accompanied  him 
unto  the  ship. 

33.  I  have  coveted  no  man's  silver,  &c.]    He  had  not  sought  to  enrich 
himself  by  the  gospel.     Had  not  desired — eagerly  sought  after,  &c. 
In  this  he  had  distinguished  himself  from  the  course  of  false  teachers 
who  would  teach  for  mercenary  ends — for  silver  and  gold.    Paul  had 
worked  with  his  own  hands  to  prevent  such  a  scandal  from  resting 
upon  the  gospel.     Or  apparel]  Handsome  clothing,  elegant  garments, 
were  considered  among  the  Hebrews  as  a  part  of  their  wealth.     "  It 
might  have  been  supposed  that  he  had  received  these  as  presents, 
especially  as  Ephesus  was  famous  for  the  manufacture  of  both  plain 
and  embroidered  stuffs  and  household  furniture.    And  we  may  infer 
from  1  Cor.  xi,  21,  that  the  teachers  were  paid  partly  in  goods." 

34.  These  hands  have  ministered]    That  is,  by  the  labor  of  his  hands 
he  had  supported  himself  and  assisted  his  friends.  Acts  xviii,  3.    Pro- 
bably holding  up  his  hands  before  him  in  affectionate  earnestness. 

35.  All  things]    "  All  things  which  relate  to  the  duty  of  supporting 
the  weak;  or,  rather,  I  have  completely  showed  you  how  that  so 
laboring  (as  I  have  done)  ye  ought  to  support  the  weak;  that  is,  the 
poor  and' afflicted,  and  the  weak  in  faith."   Rom.  xiv,  1,  21 ;  xv,  1 ; 
1  Cor.  viii,  9,  11,  12 ;  Eph.  iv,  28.     It  is  more  blessed  to  give  than  to  re- 
ceive] This  is  one  of  the  sayings  of  the  blessed  Redeemer  which  was 
not  recorded  by  the  evangelists,  of  which  there  were,  doubtless,  many 
others  circulating  from  mouth  to  mouth  among  the  early  Christians; 
the  fact  that  the  above  was  the  language  of  Christ  is  amply  attested 
by  the  assertion  of  the  inspired  apostle  Paul.     It  is  attended  with  a 
great  blessing.     It  makes  one  much  happier  to  give,  &c.     (See  John 
xxi,  25.)     Every  benevolent  heart  has  felt  the  truth  of  the  above 
sentiment. 

37.  And  fell  on  Paul's  neck]  According  to  the  oriental  custom,  still 
practiced  in  the  East. 


320  NOTES  ON  THE  ACTS. 


CHAPTER  XXL 

1.  Paul  sails  for  Jerusalem.  3.  Stops  at  Tyre.  8.  At  Cesarea  with  Philip 
the  evangelist  and  his  four  daughters.  10.  Agabus  the  prophet  foretells  the 
arrest  of  Paul.  12.  Paul  entreated  in  vain  not  to  go  up  to  Jerusalem.  17.  Reaches 
Jerusalem,  and  visits  James  and  the  elders.  24.  By  the  elders' advice  he  enters 
the  temple  to  fulfill  a  vow  ;  a  tumult  ensues,  and  he  is  only  saved  from  death 
by  the  interposition  of  the  captain  of  the  guard,  who  carries  him  to  the  castle. 

AND  it  came  to  pass,  that  after  we  were  gotten  from  them, 
and  had  launched,  we  came  with  a  straight  course  unto 
Coos,  and  the  day  following  unto  Rhodes,  and  from  thence  unto 
Patara : 

2  And  finding  a  ship  sailing  over  unto  Phenieia,  we  went 
aboard,  and  set  forth. 

3  Now  when  we  had  discovered  Cyprus,  we  left  it  on  the  left 
hand,  and  sailed  unto  Syria,  and  landed  at  Tyre :  for  there  the 
ship  was  to  unlade  her  burden. 

4  And  finding  disciples,  we  tarried  there  seven  days :  who 

1.  Coos]    One  of  the  largest  of  several  small  islands  called  the 
Sporades,  off  the  coast  of  Carea.     Rfiodes]  A  noted  island  of  anti- 
quity, in  a  south-eastern  direction  from  Coos.     It  was  originally  an 
independent  state,  and  held  in  subjection  the  adjoining  parts  of  the 
continent.     It  ultimately  fell  into  the  hands  of  the  Eomans,  and 
finally,  after  various  fortunes,  became  a  prey  to  the  Turks,  from 
whom  it  was  recovered  by  the  Knights  of  St.  John,  of  Jerusalem, 
who  held  it  until  1522,  when,  after  the  loss  of  ninety  thousand  men, 
the  Turks  regained  it,  and  the  knights  retired  to  Malta.     Rhodes 
was  noted  for  its  fine  climate  and  excellent  wines ;  and  its  inhabit- 
ants for  their  commercial  enterprises.     But  the  most  notable  object 
in  Rhodes  was  the  brazen  Colossus,  which  bestrode  the  harbor  of  the 
city  of  Rhodes.     It  was  esteemed  one  of  the  seven  wonders  of  the 
world,  admitting  the  largest  ships  of  the  times  to  sail  between  its 
legs.     It  was  reckoned  to  contain  seven  hundred  and  twenty  thou- 
sand pounds  of  brass,  was  one  hundred  and  five  feet  high,  and  all  its 
limbs  in  the  proper  proportion,  so  that  few  persons   could  clasp 
around  its  thumb.    It  was  twelve  years  in  construction.     It  stood 
fifty-six  years,  and  then  was  thrown  down  by  an  earthquake.     A 
Christian  church  was  established  here  at  a  very  early  date.    Patara] 
A  seaport  on  the  south-western  coast  of  Lycia. 

2.  Phenieia]  The  north-west  part  of  Palestine. 

3.  Cyprus]    (See  Acts  xiii,  4.)     And  sailed  unto  Syria]    The  name 
applied  to  the  whole  country  of  which  Phenieia  and  Palestine  formed 
a  part.     Tyre]  The  chief  town  and  seaport  of  Phenieia, 

4.  Finding  disciples]    Christians.    Said  to  Paul  through  the  Spirit 


NOTES  ON  THE  ACTS.  321 

said  to  Paul  through  the  Spirit,  that  he  should  not  go  up  to 
Jerusalem. 

5  And  when  we  had  accomplished  those  days,  we  departed, 
and  went  our  way ;  and  they  all  brought  us  on  our  way,  with 
wives  and  children,  till  we  were  out  of  the  city  :  and  we  kneeled 
down  on  the  shore,  and  prayed. 

6  And  when  we  had  taken  our  leave  one  of  another,  we  took 
ship  ;  and  they  returned  home  again. 

7  And  when  we  had  finished  our  course  from  Tyre,  we  came 
to  Ptolemais,  and  saluted  the  brethren,  and  abode  with  them 
one  day. 

8  And  the  next  day  we  that  were  of  Paul's  company  departed, 
and  came  unto  Cesarea;   and  we  entered  into  the  house  of 
Philip  the  evangelist,  which  was  one  of  the  seven ;  and  abode 
with  him. 


that  he  should  not  go  up  to  Jerusalem]  The  sense  is,  not  that  the  Spirit 
signified  through  these  Christians  that  he  should  not  go  to  Jerusalem  ; 
for  then  it  would  have  been  in  disobedience  of  a  divine  direction  for 
him  to  have  continued  his  journey.  But  the  Spirit  reveals  to  the 
brethren  that  peril  would  be  incurred  if  he  went,  and  counseled  him, 
if  he  valued  his  safety,  not  to  go ;  or,  in  other  words,  they  attested, 
through  the  Spirit,  that  he  would  incur  danger  if  he  went.  The 
Spirit  revealed  the  fact  of  Paul's  peril,  and  they  advised  him 
not  to  go. 

5.  Had  accomplished]  Had  completed  the  days  of  the  ship's  stay. 
Verse  4.  They  all  brought  us  on  our  uxiy,  unth  uives  and  children]  With 
their  wives  and  children.  This  was  an  eastern  form  of  respect  and 
affection.  With  their  families  they  accompanied  Paul  and  his 
companions  through  the  city  to  the  sea-side.  Kneeled — and  prayed] 
This  was  a  Christian  separation.  How  affecting  and  sublime  the 
scene ! 

7.  Ptolemais]   A  seaport  on  the  coast  of  Palestine,  south  of  Tyre, 
called,  in  the  Old  Testament,  Accho,  Judges  i,  31 ;  afterward  Ptole- 
mais, in  honor  of  the  Egyptian  king,  by  whom  it  was  rebuilt  and 
strengthened.     It  was  called  by  the  crusaders,  Acre,  or  St.  Jean 
d'Acre,  from  its  being  defended  against  the  Saracens  by  the  Knights 
of  St.  John  of  Jerusalem.    It  was  the  scene  of  a  bloody  conflict  be- 
tween Bonaparte  and  its  Turkish  defenders. 

8.  Came  unto  Cesarea]  Cesarea  of  Palestine,  still  farther  south  upon 
the  coast.  Acts  viii,  40.     Philip  the  evangelist — one  of  the  seven]  Philip 
the  preacher,  who  was  one  of  the  seven  deacons  chosen  to  attend  to 
the  distribution  of  the  charitable  funds.   Acts  vi,  3,  5.    He  had  la- 
bored in  different  places ;  was  the  instrument  of  the  eunuch's  con- 

21 


322  NOTES  ON  THE  ACTS. 

9  And  the  same  man  had  four  daughters,  virgins,  which  did 
prophesy. 

10  And  as  we  tarried  there  many  days,  there  came  down  from 
Judea  a  certain  prophet,  named  Agabus. 

11  And  when  he  was  come  unto  us,  he  took  Paul's  girdle,  and 
bound  his  own  hands  and  feet,  and  said,  Thus  saith  the  Holy 
Ghost,  So  shall  the  Jews  at  Jerusalem  bind  the  man  that  own- 
eth  this  girdle,  and  shall  deliver  him  into  the  hands  of  the  Gentiles. 

12  And  when  we  heard  these  things,  both  we,  and  they  of  that 
place,  besought  him  not  to  go  up  to  Jerusalem. 

13  Then  Paul  answered,  What  mean  ye  to  weep,  and  to  break 
my  heart  ?  for  I  am  ready  not  to  be  bound  only,  but  also  to  die 
at  Jerusalem  for  the  name  of  the  Lord  Jesus. 

14  And  when  he  would  not  be  persuaded,  we  ceased,  saying, 
The  will  of  the  Lord  be  done. 

15  And  after  those  days  we  took  up  our  carriages,  and  went 
up  to  Jerusalem. 

version;   and  seems  to  have  located  in  Cesarea.     (Compare  Acts 
viii,  5,  26,  40.) 

9.  Four  daughters — which  did  prophesy]   Endowed  with  a  faculty  of 
teaching  or  preaching,  under  a  divine  inspiration ;  perhaps,  also,  of 
foretelling  future  events. 

10.  Agabus]  (See  Acts  xi,  28.) 

11.  Took  Pauls  girdle,  and  bound  his  own  hands]  In  this,  following  the 
custom  of  the  Old  Testament  prophets,  who  used  significant  external 
signs  or  symbols,  to  impress  the  mind  more  vividly  with  the  truths 
they  communicated.     (See  Jer.  xiii,  1;  xxvii,  2;  1  Kings  xxii,  11; 
Ezek.  iv,  1-13.)     Thus  saith  the  Holy  Ghost]    Thus  does  the  Spirit 
testify  to  me.     This  had  been  revealed  to  him.     Gentiles]    Romans ; 
into  whose  hands  he  came  through  the  malice  of  the  Jews.   Acts 
xxv,  11, 12. 

12.  We,  and  they  of  that  place]    The  companions  of  Paul,  and  the 
brethren,  of  Cesarea. 

13.  What  mean  ye  to  weep,  and  to  break  my  heart  ?]    That  is,  why  by 
your  tears  do  you  seek  to  break  my  resolution,  to  destroy  my  forti- 
tude, when  it  is  my  duty  to  go  up  to  this  feast  ?     For  I  am  ready] 
The  prophecy  had  not  in  the  least  disturbed  him,  not  so  much  even 
as  their  tears.     He  feared  neither  bonds  nor  death,  in  Christ's  time, 
and  for  Christ's  sake.    These  things  he  expected.  Acts  xx,  22,  23 ; 
ix,  16. 

14.  The  mil  of  the  Lord  be  done]  "  May  that  which  is  for  his  glory 
take  place."    Thus  they  submit  to  the  divine  Providence  with  prayer- 
ful resignation,  as  the  Christian  should  ever  do. 

15.  Took  up  our  carriages]   Not  conveyances,  but  things  to  be  con- 


NOTES  ON  THE  ACTS.  323 

16  There  went  with  us  also  certain  of  the  disciples  of  Cesarea, 
and  brought  with  them  one  Mnason  of  Cyprus,  an  old  disciple, 
with  whom  we  should  lodge. 

1 7  And  when  we  were  come  to  Jerusalem,  the  brethren  re- 
ceived us  gladly. 

18  And  the  day  following  Paul  went  in  with  us  unto  James: 
and  all  the  elders  were  present. 

19  And  when  he  had  saluted  them,  he  declared  particularly 
what  things  God  had  wrought  among  the   Gentiles  by  his 
ministry. 

20  And  when  they  heard  it,  they  glorified  the  Lord,  and  said 
unto  him,  Thou  seest,  brother,  how  many  thousands  of  Jews 
there  are  which  believe ;  and  they  are  all  zealous  of  the  law : 

21  And  they  are  informed  of  thee,  that  thou  teachest  all  the 
Jews  which  are  among  the  Gentiles  to  forsake  Moses,  saying, 

veyed ;  rather,  got  all  things  ready  for  the  journey ;  packed  up  their 
baggage  and  traveling  utensils.  (See  1  Sam.  xvii,  22.) 

16.  And  brought  with  tliem  one  Mnason  of  Cyprus]  There  is  probably 
an  inversion  of  the  original  in  the  translation  of  this  passage,  as  they 
would  hardly  be  supposed  to  bring  on  their  way  the  host  with  whom 
they  lodged  in  Jerusalem.  Bishop  Patrick  proposes  the  following 
emendation : — "  There  went  with  us  certain  of  the  disciples  of  Ce- 
sarea, bringing  us  to  one  Mnason  of  Cyprus,  with  whom  we  were  to 
lodge."  He  was  an  old  disciple,  having  probably  at  a  very  early  day 
embraced  the  gospel  of  Christ,  and  resided  in  Jerusalem,  having 
left  Cyprus,  his  native  place. 

18.  Unto  James]  The  Less,  son  of  Alpheus,  and  bishop  of  Jeru- 
salem. (Compare  Acts  xii,  2;  xv,  13.)  Peter  and  John  seem  to 
have  been  absent.  Elders  were  present]  (See  Acts  xv,  4.)  Being 
assembled  to  hear  the  report  of  Paul. 

20.  Glorified  the  Lord]  Presented  praises  to  God.    How  many  thou- 
sands} Literally, ':  how  many  myriads — tens  of  thousands;"  intimating 
the  vast  number  of  converts  among  the  Jews,  even  in  Palestine. 
They  are  all  zealous  of  the  law]    Strongly  attached  to  the  ceremonial 
law,  although  they  were  believers  in  Christ.    Many  of  them  con- 
tended that  this  law  was  still  binding  upon  all ;  and  that  the  Gentiles 
must  submit  to  it  before  they  became  acknowledged  disciples.    Here 
originated  the  Judaizing  teachers  who  caused  so  much  injury  among 
the  Gentile  churches. 

21.  That  thou  teachest,  &c.]    Evidently  an  untrue  report,  although 
there  might  have  been  a  plausible  foundation  for  it.    Paul  had  uni- 
formly taught  that  all  Christians,  both  Jews  and  Gentiles,  were  libe- 
rated from  the  obligations  of  the  ceremonial  law,  and  its  efficacy  as  a 
ground  of  justification  or  a  means  of  sanctification ;  but  he  never 


324  NOTES  ON  THE  ACTS. 

That  they  ought  not  to  circumcise  their  children,  neither  to  walk 
after  the  customs. 

22  What  is  it  therefore  ?  the  multitude  must  needs  come  to- 
gether :  for  they  will  hear  that  thou  art  come. 

23  Do  therefore  this  that  we  say  to  thee :  We  have  four  men 
which  have  a  vow  on  them  ; 

24  Them  take,  and  purify  thyself  with  them,  and  be  at  charges 


had  forbidden  the  Jews  from  following  their  own  predilections  in 
reference  to  themselves.  He  himself  conformed  in  every  proper  way 
to  the  prejudices  of  his  Jewish  brethren.  He  behaved  as  a  Jew 
(1  Cor.  ix,  20)  to  gain  them.  He  solemnized  the  feasts,  attending 
them  at  Jerusalem,  (Acts  xviii,  21)  as  at  the  present  time;  circum- 
cised Timothy  out  of  respect  to  the  same  views ;  and  now  complied 
with  their  customs  in  reference  to  the  law  of  vows.  Walk  after  tht 
customs]  Follow  religious  practices. 

22.  What  is  it  therefore  ?]  What  is  it,  therefore,  best  to  do  ?     Tht. 
multitude  must  needs  come  together}    That  is,  the  multitude  of  Jewish 
Christians,  now  in  Jerusalem,  hearing  of  your  arrival,  will  eagerly 
come  to  hear  about  this  matter,  whether  true  or  false ;  they  will  flock 
together  upon  the  first  annunciation  of  your  coming. 

23.  Do  therefore}  Rather  a  request  than  a  command.     We  have  four 
men  which  have  a  vow  on  them]   Probably  a  vow  of  Xazariteship.    It 
appears  to  have  been  customary  among  the  Jews  to  make  vows  unto 
the  Lord  upon  extraordinary  occasions,  and  the  vow  of  the  Ntuarite 
was  commonly  chosen.   This  was  a  voluntary  vow,  by  which  the  sub- 
jects devoted  themselves  peculiarly  to  the  service  of  God,  spending  at 
least  thirty  days  in  extraordinary  devotions.     They  abstained  from 
wine ;  let  their  hair  grow ;  gave  themselves  up  to  prayer,  until  they 
offered  the  sacrifice  upon  their  release  from  the  vow.    At  this  time 
they  presented  an  oblation  of  some  value  to  the  Lord,  their  hair  was 
shorn  by  the  priest,  and  put  into  the  fire  under  the  altar.    (See 
Num.  vi.) 

24.  Them  take,  and  purify  thyself  tenth  them,  and  be  at  charges]    We 
are  informed  by  Josephus,  and  other  Jewish  writers,  that  it  was  con- 
sidered an  act  of  commendable  piety,  even  when  bound  by  no  vow, 
to  practice  the  abstemious  habits  of  the  Nazarites  with  those  who  had 
undertaken  a  vow,  and  to  bear  the  whole,  or  a  part  of  the  expenses 
of  the  concluding  sacrifices.    Paul  was.  therefore,  requested,  in  order 
to  show  that  as  a  Jew  he  did  not  consider  it  sinful,  although  unim- 
portant, still  to  conform  to  the  precepts  of  the  ceremonial  law,  to 
purify  himself,  to  follow  the  ceremonial  direction  of  those  under  the 
vow,  and  be  at  charges  with  them,  be  at  the  expense  of  their  sacrifices. 


NOTES  ON  THE  ACTS.  325 

with  them,  that  they  may  shave  their  heads :  and  all  may  know 
that  those  things  whereof  they  were  informed  concerning  thee, 
are  nothing;  but  that  thou  thyself  also  walkest  orderly,  and 
keepest  the  law. 

25  As  touching  the  Gentiles  which  believe,  we  have  written 
and  concluded  that  they  observe  no  such  thing,  save  only  that 
they  keep  themselves  from  things  offered  to  idols,  and  from 
blood,  and  from  strangled,  and  from  fornication. 

26  Then  Paul  took  the  men,  and  the  next  day  purifying  him- 
self with  them,  entered  into  the  temple,  to  signify  the  accom- 
plishment of  the  days  of  purification,  until  that  an  offering  should 
be  offered  for  every  one  of  them. 

27  And  when  the  seven  days  were  almost  ended,  the  Jews, 
which  were  of  Asia,  when  they  saw  him  in  the  temple,  stirred 
up  all  the  people,  and  laid  hands  on  him. 

28  Crying  out,  Men  of  Israel,  help.     This  is  the  man  that 
teacheth  all  men  everywhere  against  the  people,  and  the  law, 

These  appear  to  have  been  poor  men  unable  to  purchase  the  neces- 
sary offerings,  and  waiting  for  some  one  to  relieve  them  from  their 
vow,  by  meeting  the  expense.  The  charges  of  these  four  persons 
would  be  the  price  of  eight  lambs,  four  rams,  together  with  oil,  flour, 
&c.  (See  Num.  vi,  14,  15.)  That  they  may  shave  their  heads}  This 
could  not  be  done  until  the  offering  was  made ;  this  signifying  their 
release  from  the  vow.  And  all  may  know,  &c.]  That  it  may  be  evi- 
dent that  the  report  is  untrue,  that  the  stories  amount  to  nothing, 
and  thus,  as  a  Jew,  you  still  conform  to  the  requirements  of  the  law, 
and  keep  its  precepts. 

25.  As  touching}    Concerning.     We  have  ivritten]    (See  Acts  XT, 
20,  &c.) 

26.  To  signify  the-accomplishment]  He  went  into  the  temple  to  give 
information  to  the  priests  how  long  before  the  vows  would  be  ended, 
and  the  sacrifices  offered,  (see  Num.  vi,)  that  due  preparatiqns  might 
be  made.     The  period  appears  to  have  been  a  week,  that  Paul  bore 
the  vow  with  them,  they  having  been  under  its  obligations  for  some 
time  previous. 

27.  The  Jews  which  were  of  Asia]  Of  proconsular  Asia,  where  Paul 
had  labored  so  extensively,  and  was  so  well  known.     These  Jews 
had  come  up  to  the  feast;  they  had  become  peculiarly  imbittered 
against  Paul  by  his  success  in  obtaining  converts,  and  by  their  fre- 
quent collisions.     Stirred  up]  Roused,  excited. 

28.  Help]  Come  to  our  aid  in  apprehending  this  person.     This  is 
the  man  that  teaclieth  all  men  everywhere  against  the  people]   Prejudiced 
the  Gentiles  against  the  Jewish  nation.    A  most  malicious  slander ; 
for  they  themselves  had  roused  the  Gentiles  against  Paul  and  the 


326  NOTES  ON  THE  ACTS. 

and  this  place :  and  further,  brought  Greeks  also  into  the  tem- 
ple ;  and  hath  polluted  this  holy  place. 

29  (For  they  had  seen  before  with  him  in  the  city,  Trophimus, 
an  Ephesian,  whom  they  supposed  that  Paul  had  brought  into 
the  temple.) 

30  And  all  the  city  was  moved,  and  the  people  ran  together : 
and  they  took  Paul  and  drew  him  out  of  the  temple.     And 
forthwith  the  doors  were  shut. 

31  And  as  they  went  about  to  kill  him,  tidings  came  unto  the 
chief  captain  of  the  band,  that  all  Jerusalem  was  in  an  up- 
roar; 

32  Who  immediately  took  soldiers  and  centurions,  and  ran 
down  unto  them.     And  when  they  saw  the  chief  captain  and 
the  soldiers,  they  left  beating  of  Paul. 

disciples  of  Christ;  thus  reiterating  the  reports  that  had  been  pre- 
viously sent  to  Jerusalem  concerning  him.  And  the  law]  The  law  of 
Moses.  Paul  had  manifested  the  utmost  respect  for  this,  teaching  it 
everywhere— -first  of  all  in  the  synagogues.  And  this  place]  The  tem- 
ple and  its  services.  Brought  Greeks  also  into  the  temple]  He  with  his 
companions  were  in  the  court  of  the  Israelites ;  and  no  Gentile  was 
permitted  to  enter  here.  On  the  column  separating  the  two  courts 
were  inscriptions  in  Greek  and  Latin  forbidding  foreigners  to  enter 
into  the  sanctuary;  the  penalty  was  death.  Their  presence  was  con- 
sidered a  pollution.  They  had  seen  Trophimus,  an  Ephesian,  with 
Paul  in  the  city ;  and  they  imagined,  or  affected  to  believe,  that  Paul 
had  brought  him  into  the  holy  place  out  of  disrespect.  Nothing 
could  have  incensed  the  Jews  more  than  this  charge.  They  were 
too  anxious  to  find  some  cause  against  him  to  examine  very  closely 
the  truth  of  the  accusation. 

30.  Drew  him  out  of  the  temple]  Probably  intending  to  kill  him,  and 
seeking  to  avoid  polluting  the  sanctuary  with  blood.    And — the  doors 
were  shut]    This  may  have  been  done  by  the  priests  and  Levites  to 
free  themselves  from  any  responsibility  in  the  violence  of  the  multi- 
tude, or  to  avoid  pollution,  or  to  prevent  the  apostle's  rushing  back 
into  the  temple,  and  claiming  the  protection  of  the  sanctuary.     The 
Jews,  regarding  it  as  a  sacred  spot,  would  not  kill  a  person  there. 
1  Kings  i,  50,  51 ;  ii,  28-31. 

31.  Went  about]  Sought  means,  made  preparations.     Chief  captain 
of  the  band]    This  officer  appears  to  have  been  the  tribune  who  held 
the  chief  military  command  in   the   city ;     such  an  officer,  with  a 
large  detachment,  being  stationed  in  Jerusalem,  and  near  the  temple, 
to  overawe  the  inflamed  multitude,  and  allay  their  strifes,  especially 
at  the  time  of  the  feasts. 


NOTES  ON  THE  ACTS.  327 

83  Then  the  chief  captain  came  near  and  took  him,  and  com- 
manded him  to  be  bound  with  two  chains  :  and  demanded  who 
he  was,  and  what  he  had  done. 

34  And  some  cried  one  thing,  some  another,  among  the  multi- 
tude :  and  when  he  could  not  know  the  certainty  for  the  tumult, 
he  commanded  him  to  be  carried  into  the  castle. 

35  And  when  he  came  upon  the  stairs,  so  it  was  that  he  was 
borne  of  the  soldiers,  for  the  violence  of  the  people. 

36  For  the  multitude  of  the  people  followed  after,  crying, 
Away  with  him. 

37  And  as  Paul  was  to  be  led  into  the  castle,  he  said  unto  the 
chief  captain,  May  I  speak  unto  thee  ?     Who  said,  Canst  thou 
speak  Greek? 

38  Art  not  thou  that  Egyptian,  which  before  these  days  madest 
an  uproar,  and  leddest  out  into  the  wilderness  four  thousand 
men  that  were  murderers  ? 


33.  Bound  with  two  chains]    Thinking  he  might  be  a  violent  man, 
and  also  to  satisfy  the  Jews  that  he  should  not  escape. 

34.  To  be  carried  into  the  castle]    The  castle  of  Antonia,  where  the 
Roman  garrison  was  stationed.    It  overlooked  the  temple,  and  was 
connected  with  it  by  a  private  entrance,  over  a  flight  of  stairs,  into 
the  portico. 

35.  Upon  the  stairs]  Of  the  castle.    Borne  of  the  soldiers]  Lifted  upon 
their  shoulders,  so  as  to  be  defended  from  the  impetuous  attacks  of 
the  Jews. 

37.  Canst  thou  speak  Greek?]    Claudius  Lysias,  who  was  the  tri- 
bune, was  not  a  Roman,  as  appears  by  his  name,  and  what  he  after- 
ward says  of  himself.   Acts  xxii,  25.    He  was  a  Greek,  and  was 
surprised  to  be  addressed  in  his  native  language  by  one  whom  he 
supposed  to  be  a  Jew  or  an  Egyptian. 

38.  Art  not  thou  that  Egyptian]    Josephus  gives  an  account  of  this 
affair,  which  transpired  about  two  years  before  the  time  of  Paul's 
arrest.     He  was  an  Egyptian  Jew,  and  came  into  Judea,  giving  out 
that  he  was  a  prophet.    He  collected  thirty  thousand  deluded  people 
around  his  standard  in  the  desert,  and  persuaded  them  to  follow  him 
to  the  Mount  of  Olives,  where  they  should  see  the  walls  of  Jerusalem 
fall  down  at  his  command,  so  that  they  might  easily  enter  and  take 
the  city.    Felix,  the  Roman  governor  at  this  time,  marched  out 
against  them,  and  easily  routed  the  undisciplined  band :  four  hundred 
were  killed,  and  two  hundred  taken  prisoners;  but  the  impostor 
escaped.    As  he  was  still  alive,  Lysias  supposed  he  had  again  en- 
tered the  city,  and  raised  the  commotion  in  the  temple.     That  were 
murderers'?]  Assassins,  banditti.    The  impostor's  company  may  have 


328  NOTES  ON  THE  ACTS. 

39  But  Paul  said,  I  am  a  man  which  am  a  Jew  of  Tarsus,  a 
city  in  Cilicia,  a  citizen  of  no  mean  city :  and  I  beseech  thee 
suffer  me  to  speak  unto  the  people. 

40  And  when  he  had  given  him  license,  Paul  stood  on  the 
stairs,  and  beckoned  with  the  hand  unto  the  people.    And  when 
there  was  made  a  great  silence,  he  spake  unto  them  in  the 
Hebrew  tongue,  saying, 

been  largely  composed  of  such  characters,  as  they  were,  in  these  terrible 
times,  very  prevalent  in  the  mountains  and  deserts  round  Jerusalem. 

39.  Tarsus]  (See  Acts  ix,  11,  30;  xi,  25.) 

40.  Spake — in  the  Hebrew  tongue]    What  was  then  called  Hebrew. 
The  Syro-Chaldee  language,  then  spoken  by  the  Jews  of  Palestine. 


CHAPTER  XXII. 

1.  Paul's  defense  upon  the  castle  stairs.  22.  His  address  interrupted  by  the 
enraged  multitude.  24.  He  is  carried  into  the  castle,  and  would  have  been 
scourged  had  he  not  claimed  his  privilege  as  a  Roman  citizen. 

MEN,  brethren,  and  fathers,  hear  ye  my  defense  which  I  make 
now  unto  you. 

2  (And  when  they  heard  that  he  spake  in  the  Hebrew  tongue 
to  them,  they  kept  the  more  silence :  and  he  saith,) 

3  I  am  verily  a  man  which  am  a  Jew,  born  in  Tarsus,  a  city 
in  Cilicia,  yet  brought  up  in  this  city  at  the  feet  of  Gamaliel, 

1.  My  defense]   Against  the  charges  that  had  been  made — that  he 
had  spoken  against  the  Jewish  nation,  the  law  of  Moses,  and  the 
temple.     He  proceeds  to  show  that  his  early  education,  and  life  since, 
had  been  in  strict  conformity  to  the  law ;  and  then  relates  the  cir- 
cumstances attending  his  conversion  to  Christianity. 

2.  Spake  in  the  Hebrew  tongue}    (See  Acts  xxi,  40.)     As  Paul  had 
spent  most  of  his  time  out  of  Palestine,  and  as  his  accusers  were 
Hellenistic  Jews,  they  may  have  supposed  that  he  also  was  a  Hel- 
lenist.    This  language  the  Jews  held  in  contempt,  while  they  were 
exceedingly  attached  to  their  own  vernacular  Hebrew;   therefore, 
when  they  heard  Paul  speak  in  their  native  tongue,  they  were  agree- 
ably surprised,  and  gave  him  greater  attention. 

3.  Brought  up  in  this  city  at  the  feet  of  Gamaliel]   In  the  Jewish 
schools  the  pupils  sat  upon  mats  or  low  stools,  while  the  master  sat 
upon  an  elevated  seat  above  them.    The  expression  is  equivalent  to 
that  we  employ  when  we  say,  he  was  educated  under  Gamaliel.    (See 


NOTES  ON  THE  ACTS.  329 

and  taught  according  to  the  perfect  manner  of  the  law  of  the 
fathers,  and  was  zealous  toward  God,  as  ye  all  are  this  day. 

4  And  I  persecuted-  this  way  unto  the  death,  binding  and  de- 
livering into  prisons  both  men  and  women. 

5  As  also  the  high  priest  doth  bear  me  witness,  and  all  the 
estate  of  the  elders ;  from  whom  also  I  received  letters  unto  the 
brethren,  and  went  to  Damascus,  to  bring  them  which  were 
there  bound  unto  Jerusalem,  for  to  be  punished. 

6  And  it  came  to  pass,  that,  as  I  made  my  journey,  and  was 
come  nigh  unto  Damascus  about  noon,  suddenly  there  shone 
from  heaven  a  great  light  round  about  me. 

7  And  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto 
me,  Saul,  Saul,  why  persecutest  thou  me  ? 

8  And  I  answered,  Who  art  thou,  Lord  ?     And  he  said  unto 
me,  I  am  Jesus  of  Nazareth,  whom  thou  persecutest 

9  And  they  that  were  with  me  saw  indeed  the  light,  and  were 
afraid ;  but  they  heard  not  the  voice  of  him  that  spake  to  me. 

10  And  I  said,  What  shall  I  do,  Lord?     And  the  Lord  said 
unto  me,  Arise,  and  go  into  Damascus,  and  there  it  shall  be  told 
thee  of  all  things  which  are  appointed  for  thee  to  do. 

1 1  And  when  I  could  not  see  for  the  glory  of  that  light,  being 
led  by  the  hand  of  them  that  were  with  me,  I  came  into  Da- 
mascus. 

12  And  one  Ananias,  a  devout  man  according  to  the  law, 
having  a  good  report  of  all  the  Jews  which  dwelt  there, 

Acts  v,  34.)  Taught  according  to  the  perfect  manner]  He  was  brought 
under  the  most  rigid  discipline,  and  taught  the  strictest  constructions 
of  the  Mosaic  law,  and  of  the  traditions  of  the  fathers.  And  was 
zealous  toward  God]  That  is,  the  law  of  God  as  he  then  understood  it. 
He  was  zealous  in  his  attention  to  the  requirements  of  the  law  and 
traditions,  as  of  divine  appointment,  and  in  their  defense,  as  they  were 
who  now  accused  him  of  speaking  against  them. 

4.  I  persecuted  this  way  unto  the  death]  The  followers  of  this  religion. 
As  far  as  I  could,  I  persecuted  even  to  death. 

5.  As  also  the  high  priest  doth  bear  me  witness]   The  high  priest  who 
bore  the  office  at  that  time,  and  who  was  still  living ;  but  seems  not 
at  the  present  time  to  have  exercised  the  office.  Acts  xxiii,  2.    He 
would  confirm  Paul's  testimony.    And  all  the  estate  of  the  elders]   All 
the  members  of  the  Sanhedrim,  from  which  council  he  received  his 
warrants  against  the  Christians.     Unto  the  brethren]    The  Jews  in 
Damascus. 

6-11.  And  it  came  to  pass]    (See  notes  on  Acts  ix,  3-17.) 
12.  A  devout  man  according  to  the  law]  A  pious  man,  and  faithful  in 
his  observance  of  the  law  of  Moses,  although  a  believer  in  Christ 


330  NOTES  ON  THE  ACTS. 

13  Came  unto  me,  and  stood,  and  said  unto  me,  Brother  Saul, 
receive  thy  sight     And  the  same  hour  I  looked  up  upon  him. 

14  And  he  said,  The  God  of  our  fathers  hath  chosen  thee,  that 
thou  shouldest  know  his  will,  and  see  that  Just  One,  and  should- 
est  hear  the  voice  of  his  mouth. 

15  For  thou  shalt  be  his  witness,  unto  all  men,  of  what  thou 
hast  seen  and  heard. 

16  And  now  why  tarriest  thou?  arise,  and  be  baptized,  and 
wash  away  thy  sins,  calling  on  the  name  of  the  Lord. 

17  And  it  came  to  pass,  that,  when  I  was  come  again  to 

This  description  of  Ananias  was  calculated  to  win  the  attention  of 
the  Jews. 

14.  Hath  chosen  thee]    Hath  appointed  thee.     Thou  shouldest  know 
his  will]   In  reference  to  Jesus  Christ  and  the  gospel  plan  of  salva- 
tion.   And  see  that  Just  One]    The  Messiah,  who  appeared  to  Paul 
when  he  fell  to  the  earth,  and  probably  at  other  times  by  special 
revelation.  1  Cor.  ix,  1.    The  sense  may  also  be — to  understand  bis 
character,  to  know  him,  to  see  him  as  the  true  Saviour. 

15.  Thou  shalt  be  his  witness]    Testify  what  he  had  seen,  as  con- 
firmatory of  the  resurrection  and  divine  mission  of  Christ.     Unto  all] 
Both  Jews  and  Gentiles. 

16.  Why  tarriest  thou  ?]  Why  delay,  as  thou  art  already  convinced  ? 
Be  baptized,  and  wash  away  thy  sins]    Be  baptized,  and  in  this  way 
make  a  profession  of  thy  faith  in  the  gospel,  and,jn  obedience  to  the 
command  of  Christ,  receive  this  sacrament  as  significant  of  that  in- 
ward purification  of  the  Spirit,  by  which  thy  sins  are  washed  away. 
It  is  probable  that,  in  the  proper  attention  to  this  ordinance,  ordi- 
narily God  gave  to  the  early  believers  their  first  sense  of  pardon,  and 
a  spiritual  assurance  of  their  adoption  into  the  heavenly  family,  as 
the  gift  of  tongues,  &c.     Mr.  "Wesley  remarks, — "  Baptism,  adminis- 
tered to  real  penitents,  is  both  a  means  and  a  seal  of  pardon.    Xor 
did  God  ordinarily,  in  the  primitive  church,  bestow  this  on  any  un- 
less through  this  means." 

"  A  believer  in  Christ  when  receiving  baptism,  may  justly  be  said, 
in  a  figure,  to  be  washing  away  his  sins,  as  he  is  by  that  ordinance, 
showing  externally  what  has  been  commenced  in  his  soul,  and  is 
manifesting  his  serious  purpose,  through  divine  influences,  perpetually 
to  cultivate  holiness  of  heart." — RIPLEY.  Calling  on  the  name  of  the 
Lord]  Invoking  or  praying  to  the  Lord  Jesus,  significant  of  his 
belief  in  his  Messiahship  and  his  faith  in  the  merits  of  his  redemption. 
Jesus,  therefore,  must  be  God,  as  it  is  not  lawful  to  invoke  any  other 
being  in  worship  but  God. 

17.  Come  again]    When  I  returned  to  Jerusalem.     This  occurred 


NOTES  ON  THE  ACTS.  331 

Jerusalem,  even  while  I  prayed  in  the  temple,  I  was  in  a 
trance ; 

18  And  saw  him  saying  unto  me,  Make  haste,  and  get  thee 
quickly  out  of  Jerusalem ;  for  they  will  not  receive  thy  testimony 
concerning  me. 

_  19  And  I  said,  Lord,  they  know  that  I  imprisoned,  and  beat 
in  every  synagogue  them  that  believed  on  thee  : 

20  And  when  the  blood  of  thy  martyr  Stephen  was  shed,  I 
also  was  standing  by,  and  consenting  unto  his  death,  and  kept 
the  raiment  of  them  that  slew  him. 

21  And  he  said  unto  me,  Depart:  for  I  will  send  thee  far 
hence  unto  the  Gentiles. 

22  And  they  gave  him  audience  unto  this  word,  and  then  lifted 
up  their  voices,  and  said,  Away  with  such  a  fellow  from  the 
earth  :  for  it  is  not  fit  that  he  should  live. 

23  And  as  they  cried  out,  and  cast  off  their  clothes,  and  threw 
dust  into  the  air, 

some  three  years  after  his  departure  for  Damascus.  Acts  ix,  26. 
While  I  prayed  in  the  temple]  Showing  that,  after  his  conversion,  he 
still  preserved  a  regard  for  the  temple  and  its  services,  contrary  to 
the  slanderous  reports  of  his  enemies.  /  was  in  a  trance]  An  ecstasy, 
a  state  of  bodily  insensibility,  but  the  mind  preserving  its  activity. 

18.  Saw  him]  Jesus  Christ.     Saw  him  with  his  mind,  in  his  vision. 
Get  thee  quickly  out  of  Jerusalem]    The  reason  why  he  had  left  Jerusa- 
lem— a  divine  command,  accompanied  with  intimation  that  his  testi- 
mony would  be  rejected  there,  and  himself  subjected  to  dangers  and 
snares.  i 

1 9,  20.  And  I  said]  The  meaning  of  this,  and  the  next  verse,  seems 
to  be — that  as  the  Jews  know  how  I  persecuted  the  followers  of 
Jesus,  they  will  probably  listen  to  my  preaching,  when  they  see  that 
the  evidence  of  the  gospel,  and  the  miracles  I  have  witnessed,  were 
strong  enough  to  conquer  my  former  inveterate  hostility  to  it 

21.  Depart]  Thus  was  he  definitely  sent  by  divine  commission  to 
the  Gentiles. 

22.  And  they  gave  him  audience  unto  this  word]    Up  to  this  moment, 
the  deference  and  respect  he  manifested  to  the  law,  and  the  nation  of 
the  Jews,  and  the  great  interest  of  his  relation,  held  their  attention ; 
but  when  he  came  to  allude  to  the  scope  of  the  gospel,  as  embracing 
alike  Jews  and  Gentiles,  and  to  inform  them  that  God  had  sent  him 
away  from  Jerusalem  on  account  of  their  unbelief  and  malice  to  the . 
unsanctified  Gentiles,  their  anger  was  aroused  to  the  highest  pitch, 
and  a  storm  of  tumult  immediately  arises. 

23.  Cast  offtheif  clothes}  As  was  their  custom ;  as  they  had  done  in 
the  case  of  Stephen,  (Acts  vii,  58,)  and  in  order  that  their  arms  might 


332  NOTES  ON  THE  ACTS. 

24  The  chief  captain  commanded  him  to  be  brought  into  the 
castle,  and  bade  that  he  should  be  examined  by  scourging ;  that 
he  might  know  wherefore  they  cried  so  against  him. 

25  And  as  they  bound  him  with  thongs,  Paul  said  unto  the 
centurion  that  stood  by,  Is  it  lawful  for  you  to  scourge  a  man 
that  is  a  Roman,  and  uncondemned  ? 

26  When  the  centurion  heard  that,  he  went  and  told  the  chief 
captain,  saying,  Take  heed  what  thou  doest ;  for  this  man  is  a 
Roman. 

27  Then  the  chief  captain  came,  and  said  unto  him,  Tell  me, 
art  thou  a  Roman  ?     He  said,  Yea. 

28  And  the  chief  captain  answered,  With  a  great  sum  obtained 
I  this  freedom.     And  Paul  said,  But  I  was  free-born. 

be  unencumbered  to  stone  him,  and  expressive  of  their  abhorrence 
and  anger.  Threw  dust  into  the  air]  Still  further  to  exhibit  their  rage 
and  disgust  at  him  and  his  doctrines,  and  as  an  incentive  to  tumult. 
From  this  comes  the  expression  in  reference  to  persons  exciting  a 
tumult,  kicking  up  a  dust. 

24.  Brought  into  the  castle]    He  was  now  on  the  stairs,  and  to  save 
his  life,  and  assuage  the  tumult,  the  officer  orders  him  into  the  castle. 
Acts  xxi,  40.     That  he  should  be  examined  by  scourging]    The  tribune 
not  understanding  the  Hebrew  language,  could  neither  comprehend 
the  accusation  of  the  Jews  nor  the  defense  of  Paul ;  but  judged,  from 
the  confusion  and  rage  that  the  Jews  exhibited,  that  Paul  must  have 
been  guilty  of  some  extraordinary  provocation  or  crime :  he  there- 
fore determined,  according  to  the  practice  of  the  Romans  toward 
their  slaves  and  foreigners,  to  extort  a  confession  from  him,  of  his 
guilt,  by  scourging.     This  was  the  examination  by  scourging.     It 
was  not  permitted,  however,  to  practice  this  upon  a  Roman  citizen. 
This  was  directly  contrary  to  the  law.  Acts  xvi,  38. 

25.  As  they  bound  him  with  thongs]    Tied  him  with  leather  straps, 
preparatory  to  fastening  him  to  a  low  pillar,  and  bending  his  back 
over  to  be  scourged. 

26.  When  the  centurion]  Who  had  charge  of  the  business,  the  cap- 
tain of  a  hundred  men. 

28.  With  a  great  sum  obtained  I  this  freedom]  It  appears  that  the 
freedom  of  the  city  of  Rome,  and  the  rights  and  immunities  of  a 
Roman  citizen,  were  often  sold  to  foreigners,  particularly  under  the 
reign  of  Claudius.  Paul  said,  But  I  ivas  free-born]  As  Tarsus  was 
not  a  Roman  colony,  in  which  all  the  inhabitants  were  born  to  this 
right,  it  is  probable  that  some  of  Paul's  ancestors  had  been  rewarded 
with  the  freedom  of  the  city  for  some  meritorious  service  rendered 
the  Romans.  (See  Arts  xvi,  37.) 


NOTES  ON  THE  ACTS.  833 

29  Then  straightway  they  departed  from  him  which  should 
have  examined  him:   and  the  chief  captain  also  was  afraid, 
after  he  knew  that  he  was  a  Roman,  and  because  he  had 
bound  him. 

30  On  the  morrow,  because  he  would  have  known  the  cer- 
tainty wherefore  he  was  accused  of  the  Jews,  he  loosed  him 
from  his  bands,  and  commanded  the  chief  priests  and  all  their 
council  to  appear,  and  brought  Paul  down,  and  set  him  before 
them. 

29.  They — which  should  have  examined  him]    The  soldiers  that  were 
about  to  torture  him.    Because  he  had  bound  him]    This  being  an 
offense  against  a  Roman  citizen,  which  was  most  severely  punished. 

30.  Commanded  the  chief  priests  and  all  their  council]    Summoned  the 
Sanhedrim,  the  superior  council  of  the  nation.    For  it  was  due  to 
both  Paul  and  the  Jews  that  an  examination  should  take  place,  and 
also  for  the  purpose  of  justice,  as  he  supposed  him  guilty  of  some 
offense.    Brought  Paul  down]    From  the  castle  to  the  semi-circular 
room  in  the  temple,  where  the  assembly  met.    Set  him  before  them] 
Brought  him  to  their  bar  for  trial. 


CHAPTER  XXIH. 

1.  Paul's  defense  before  the  council.  6.  Division  between  the  Pharisees  and 
Sadducees.  10.  On  account  of  the  great  tumult,  Paul  is  removed  again  to  the 
castle.  11.  A  heavenly  vision  appears  to  Paul.  12.  A  conspiracy  formed  against 
him.  16.  Discovered  by  his  sister's  son.  23.  Paul  sent  to  Cesarea  to  Felix, 
the  governor. 

AND  Paul,  earnestly  beholding  the  council,  said,  Men  and 
brethren,  I  have  lived  in  all  good  conscience  before  God 
until  this  day. 

1.  Earnestly  beholding]  With  all  the  self-possession  and  command- 
ing dignity  of  conscious  innocence,  and,  perhaps,  to  recognize  any 
who  may  have  been  members  of  the  council  when  he  received  com- 
missions from  that  body  to  prosecute  the  Christian  believers.  I  have 
lived  in  att  good  conscience  before  God  until  this  day]  Meaning  no  more 
than  that  he  had  been  perfectly  conscientious  in  his  course  both  be- 
fore and  since  his  becoming  a  disciple  of  Christ.  He  had  been,  from 
a  conscientious  conviction,  a  zealous  Jew,  and  a  student  of  the  law, 
scrupulously  exact  in  his  obedience ;  and  from  the  same  conscien- 
tious, although  blinded  and  sinful  zeal,  as  he  himself  confessed, 
(1  Cor.  xv,  9;  Gal.  i,  13;  1  Tim.  i,  13,  15,)  he  had  persecuted  the 


334  NOTES  ON  THE  ACTS. 

2  And  the  high  priest  Ananias  commanded  them  that  stood  by 
him,  to  smite  him  on  the  mouth. 

3  Then  said  Paul  unto  him,  God  shall  smite  thee,  thou  whited 

church  of  Christ,  and  now  he  follows  the  enlightened  convictions  of 
his  heart,  in  his  present  belief  in  Jesus. 

2.  And  the  high  priest  Ananias]  "We  learn  from  Josephus  that  Ana- 
nias was  high  priest  in  the  reign  of  Claudius,  during  the  famine  men- 
tioned in  the  eleventh  chapter  of  Acts ;  and  St.  Paul,  who  visited 
Jerusalem  at  this  time,  must  have  known  it.     But,  soon  after  this, 
Ananias  was  deposed  by  the  Roman  governor,  and  sent  a  prisoner 
to  Rome,  in  consequence  of  difficulties  arising  between  the  Jews  and 
Samaritans,  in  which  he  was  involved.     He  was  afterward  released 
from  imprisonment,  and  returned  to  Jerusalem,  but  was  never  rein- 
stated in  the  office  of  high  priest.    From  this  period  he  could  not 
properly  be  called  high  priest,  though  the  title  might  have  still  been 
applied  by  way  of  courtesy.    Jonathan  was  raised  to  the  office  in  his 
place."   After  his  death,  and  the  high  priesthood  of  Ishmael,  who  was 
invested  with  the  office  by  Agrippa,  there  w'as  an  interval  when  the 
office  was  vacant.     It  was  during  this  interval  that  St.  Paul  reached 
Jerusalem,  and  was  apprehended ;  the  Sanhedrim  being  destitute  of 
a  president,  Ananias  may  have  undertaken,  on  his  own  authority,  or 
by  invitation,  the  discharge  of  the  office  at  this  time.    It  is  possible, 
therefore,  that  St.  Paul,  who  had  been  only  a  few  days  in  Jerusalem, 
might  be  ignorant  that  Ananias,  who  had  been  dispossessed  of  the 
priesthood,  had  taken  upon  himself  a  trust  to  which  he  was  not  en- 
titled; he  might,  therefore,  very  naturally  exclaim,  "I  wist  not.  bre- 
thren, that  he  was  the  high  priest."     Admitting  him,  on  the  other 
hand,  to  h#ve  been  acquainted  with  the  fact,  the  expression  may  be 
considered  as  an  indirect  reproof,  and  a  tacit  refusal  to  recognize 
usurped  authority.     He  was,  according  to  Josephus,  an  ambitious, 
cruel,  and  avaricious  man.     To  smite  him  on  the  mouth]    His  anger 
being  roused  at  the  apostle's  confident  assertion  of  his  innocence, 
thus  directly  contradicting  the  accusations   against  him,   and   his 
conscientious  belief  in  Jesus  as  the  true  Messiah,  implied  in  his 
language. 

3.  God  shall  smite  thee]  Either  an  expression  of  deep  indignation  at 
the  illegal  and  insolent  course  of  Ananias  toward  one  whose  trial 
was  proceeding,  and  who  had  not  been  condemned,  he  also  being  the 
judge ;  or  the  language  may  be  considered  as  a  prophetic  intimation 
of  the  coming  judgments  of  God.    "  God  is  about  to  smite  thee." 
This  was  fulfilled  about  six  years  after,  in  a  sedition  raised  by  his 
own  son  and  certain  Jewish  assassins.     He  was  drawn  out  from 


NOTES  ON  THE  ACTS.  335 

wall :  for  sittest  thou  to  judge  me  after  the  law,  and  command e si 
me  to  be  smitten  contrary  to  the  law  ? 

4  And  they  that  stood  by,  said,   Revilest  thou  God's  high 
priest  ? 

5  Then  said  Paul,  I  wist  not,  brethren,  that  he  was  the  high 
priest :  for  it  is  written,  Thou  shalt  not  speak  evil  of  the  ruler 
of  thy  people. 

6  But  when  Paul  perceived  that  the  one  part  were  Sadducees, 

an  old  aqueduct,  where  he  had  concealed  himself  to  evade  their 
search,  and  was  put  to  death.  Thou  whited  wail]  Thou  hypocrite ! 
Like  to  the  Jewish  sepulchres,  white-washed  without,  but  rotten 
within.  A  common  proverbial  expression  among  the  Jews.  Matt. 
xxiii,  27.  Contrary  to  the  law  ?]  To  the  spirit  of  the  law,  which  en- 
joined a  fair  trial  for  the  accused,  Lev.  xix,  15;  and  that  charges 
should  be  sustained  by  witnesses,  (Deut.  xix,  15,)  none  of  whom  had 
yet  been  examined.  It  was  a  most  undignified,  base,  and  insulting 
command,  which  St.  Paul  may  have  resented  with  too  much  warmth. 

4.  Revilest  thou]  Dost  thou  reproach  or  abuse  ?     God's  high  priest  ?] 
The  high  priest  of  God,  sacred  from  his  appointment  and  office. 

5.  Then  said  Paul,  I  vrist  not]   Either,  I  was  not  aware,  I  did  not 
know  that  he  was  now  exercising  this  office ;  or  it  may  mean,  I  did 
not  consider;  I  did  not  bear  in  mind  or  reflect  when  I  spoke;  thus 
frankly  acknowledging  his  haste  and  undue  feeling  in  the  previous 
expression,  as  if  he  had  said,  "  I  did  not  reflect  that  Ananias  was 
exercising  the  office  of  high  priest,  or  I  should  not  have  spoken  so 
sharply  to  him ;  for  it  is  written,  '  Thou  shalt  not  revile  the  gods, 
nor  curse  the  ruler  of  thy  people.'  "  Exod.  xxii,  28. 

6.  When  Paul  perceived]   Either  by  his  former  acquaintance  with 
them ;  or  it  may  mean,  when  he  bethought  himself,  when  he  called 
to  mind  the  fact  that  the  members  of  the  Sanhedrim  were  divided  in 
their  religious  views,  some  of  them  Pharisees  and  others  Sadducees. 
The  reasons  why  Paul  started  this  religious  discussion  are  thus  sug- 
gested by  Mr.  Barnes : — "  1.  He  saw  that  it  was  impossible  to  expect 
justice  at  their  hands ;  and  he,  therefore,  regarded  it  as  prudent  and 
proper  to  consult  his  safety.     He  saw,  from  the  conduct  of  Ananias, 
and  from  the  spirit  manifested,  (verse  4,)  that  they,  like  the  other 
Jews,  had  prejudged  the  case,  and  were  driven  on  by  blind  rage  and 
fury.    2.  His  object  was  to  show  his  innocence  to  the  chief  captain. 
To  ascertain  that,  was  the  purpose  for  which  he  had  been  arraigned. 
Yet  that,  perhaps,  could  be  most  directly  and  satisfactorily  shown  by 
bringing  out,  as  he  knew  he  could  do,  the  real  spirit  which  actuated 
the  whole  council,  as  a  spirit  of  party-strife,  contention,  and  perse- 
cution.   Knowing,  therefore,  how  sensitive  they  were  on  the  subject 


336  NOTES  ON  THE  ACTS. 

and  the  other  Pharisees,  he  cried  out  in  the  council,  Men  and 
brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee  :  of  the  hope 
and  resurrection  of  the  dead  I  am  called  in  question. 

7  And  when  he  had  so  said,  there  arose  a  dissension  between 
the  Pharisees  and  the  Sadducees :  and  the  multitude  was  di- 
vided. 

8  For  the  Sadducees  say  that  there  is  no  resurrection,  neither 
angel,  nor  spirit :  but  the  Pharisees  confess  both. 

9  And  there  arose  a  great  cry :  and  the  scribes  that  were  of 
the  Pharisees'  part  arose,  and  strove,  saying,  We  find  no  evil 
in  this  man :  but  if  a  spirit  or  an  angel  hath  spoken  to  him,  let 
us  not  fight  against  God. 


of  the  resurrection,  he  seems  to  have  resolved  to  do  what  he  could 
not  have  done  had  they  been  disposed  to  hear  him  according  to  the 
rules  of  justice,  to  abandon  the  direct  argument  for  his  defense,  and 
to  enlist  a  large  part,  perhaps  a  majority  of  the  council,  in  his  favor." 
lam  a  Pharisee}  He  had  been,  in  the  fullest  sense  of  the  word,  and 
was  still,  as  far  as  the  opinions  of  the  Pharisees  differed  from  those 
of  the  Sadducees  upon  doctrinal  topics.  Of  the  hope  and  resurrection 
of  the  dead]  Or  rather,  "  of  the  hope  of  the  resurrection  of  the  dead." 
This  was  indeed  true ;  for  the  great  theme  of  the  apostle  was  "  Jesus 
and  the  resurrection ;"  and  the  chief  and  fundamental  argument  in 
proof  of  the  Messiahship  of  Christ  was  the  fact  of  his  resurrection ; 
and,  in  his  estimation,  all  just  hope  of  a  resurrection  of  the  dead  rested 
upon  the  fact  of  the  resurrection  of  Christ.  1  Cor.  xv,  13-18. 

7.  The  multitude  was  divided]  The  company  of  councilors  were  now 
divided  in  sentiment,  and  a  long-standing  controversy  is  awakened, 
during  which,  for  a  time,  Paul  seems  forgotten ;  or  rather,  the  Phari- 
sees immediately  espoused  his  cause. 

8.  The  Sadducees  say]    They  taught  that  death  was  an  endless 
sleep,  an  entire  extinction  of  life ;  that  there  was  no  spirit  but  God, 
and  no  future  state  of  reward  and  punishment.     Confess  both]  Believe 
and  teach  both.     St.  Paul  had  already  mentioned  (Acts  xxii)  that 
he  had  seen  a  vision. 

9.  The  scribes]    The  learned  men,  the  teachers.    And  strove]    Con- 
tended strenuously.     We  find  no  evil  in  this  man]    Nothing  contrary 
to  law ;   his  views  coincide  with  Moses :   thus  giving  the  tribune 
clearly  to  understand  that  it  was  a  question  of  doctrine  for  which 
Paul  was  tried,  and  that  the  council  were  themselves  divided.     Let 
us  not  fight  against  God]    Rather  than  lose  their  argument  with  the 
Saddttcees,  they  make  great  concessions  to  Paul ;  allowing  the  pos- 
sibility that  he  had  enjoyed  this  spiritual  vision  from  God,  and,  if  so, 
opposition  on  their  part  would  be  perilous.    How  much  better  would 


NOTES  ON  THE  ACTS.  337 

10  And  when  there  arose  a  great  dissension,  the  chief  captain, 
fearing  lest  Paul  should  have  been  pulled  in  pieces  of  them, 
commanded  the  soldiers  to  go  down,  and  to  take  him  by  force 
from  among  them,  and  to  bring  him  into  the  castle. 

1 1  And  the  night  following  the  Lord  stood  by  him,  and  said, 
Be  of  good  cheer,  Paul :  for  as  thou  hast  testified  of  me  in  Jeru- 
salem, so  must  thou  bear  witness  also  at  Rome. 

1 2  And  when  it  was  day,  certain  of  the  Jews  banded  together, 
and  bound  themselves  under  a  curse,  saying,  that  they  would 
neither  eat  nor  drink  till  they  had  killed  Paul. 

13  And  they  were  more  than  forty  which  had  made  this  con- 
spiracy. 

14  And  they  came  to  the  chief  priests  and  elders,  and  said, 
We  have  bound  ourselves  under  a  great  curse,  that  we  will  eat 
nothing  until  we  have  slain  Paul. 


it  have  been  for  them  if  they  had  been  as  ingenuous  in  action  as  they 
appear  to  have  been  candid  in  opinion ! 

10.  The  chief  captain]    Who  appears  to  have  been  present  at  the 
trial. 

11.  The  Lord  stood  by  him]  The  Lord  Jesus.     So  must  thou  bear  wit- 
ness also]    To  encourage  and  support  the  apostle,  the  Lord  reveals 
himself  in  a  supeniatural  manner  to  St.  Paul,  assuring  him  that  as 
he  had  been  permitted  to  bear  public  testimony  in  Jerusalem  in 
favor  of  the  gospel,  so  also  he  should  escape  the  wiles  of  his  enemies, 
and  be  permitted  to  enjoy  his  long-coveted  opportunity  of  preaching 
in  Rome. 

12.  Bound  themselves  under  a  curse]    It  appears  from  the  Talmud 
that  it  was  common  for  the  Jews  to  vow  and  bind  themselves  by  an 
oath  or  curse  that  they  would  not  eat  for  a  limited  time,  until  some 
design  which  they  purposed  was  accomplished.     According  to  their 
unscriptural  traditions,  a  private  person  was  permitted  to  kill  any 
one  who  had  forsaken  the  law. 

These  vows,  however,  were  far  from  being  stringent,  but  could  be 
as  easily  unloosed  as  made.  Thus  there  is  no  probability  that  these 
conspirators  suffered  death  as  the  consequence  of  Paul's  escape  from 
their  hands.  The  Talmud,  among  other  reasons  for  absolving  a 
man  from  a  vow  or  self-inflicted  curse,  enumerates  the  danger  of 
losing  life ;  this  at  once  relieves  him.  Thus  it  says :— "  If  a  man 
vows  that  he  will  not  eat  anything,  wo  be  unto  him  if  he  eats ;  and 
wo  be  unto  him  if  he  does  not  eat!  If  he  eats,  he  breaks  his  vow; 
if  he  does  not  eat,  he  sins  against  his  own  life.  What,  then,  must  he 
do?  Let  him  go  to  the  wise  men,  and  they  will  unloose  him  from 
his  vow." 

22 


338  NOTES  ON  THE  ACTS. 

15  Now  therefore  ye  with  the  council  signify  to  the  chief  cap- 
tain, that  he  bring  him  down  unto  you  to-morrow,  as  though  ye 
would  inquire  something  more  perfectly  concerning  him :  and 
we,  or  ever  he  come  near,  are  ready  to  kill  him. 

16  And  when  Paul's  sister's  son  heard  of  their  lying  in  wait, 
he  went  and  entered  into  the  castle,  and  told  Paul. 

1 7  Then  Paul  called  one  of  the  centurions  unto  him,  and  said, 
Bring  this  young  man  unto  the  chief  captain ;  for  he  hath  a 
certain  thing  to  tell  him. 

18  So  he  took  him,  and  brought  Iwn  to  the  chief  captain,  and 
said,  Paul  the  prisoner  called  me  unto  him,  and  prayed  me  to 
bring  this  young  man  unto  thee,  who  hath  something  to  say 
unto  thee. 

19  Then  the  chief  captain  took  him  by  the  hand  and  went 
with  him  aside  privately,  and  asked  him,  What  is  that  thou  hast 
to  tell  me  ? 

20  And  he  said,  The  Jews  have  agreed  to  desire  thee,  that 
thou  wouldest  bring  down  Paul  to-morrow  into  the  council,  as 
though  they  would  inquire  somewhat  of  him  more  perfectly. 

21  But  do  not  thou  yield  unto  them :  for  there  lie  in  wait  for 
him  of  them  more  than  forty  men,  which  have  bound  them- 
selves with  an  oath,  that  they  will  neither  eat  nor  drink  till 
they  have  killed  him :  and  now  are  they  ready,  looking  for  a 
promise  from  thee. 

22  So  the  chief  captain  then  let  the  young  man  depart,  and 
charged  him,  See  thou  tell  no  man  that  thou  hast  showed  these 
things  to  me. 

23  And  he  called  unto  him  two  centurions,  saying,  Make  ready 
two  hundred  soldiers  to  go  to  Cesarea,  and  horsemen  threescore 
and  ten,  and  spearmen  two  hundred,  at  the  third  hour  of  the 
night; 

15.  Or  ever  he  come  near]  Rather,  before  he  come  near  you  we  are 
ready  (prepared,  resolved)  to  kill  him. 

17.  Bring  this  young  man  unto  the  chief  captain]  Although  perfectly 
confident  that  the  divine  promise  of  protection  would  be  fulfilled, 
still  it  was  his  duty  to  use  all  proper  precautions  to  defend  his  life. 
God  works  through  human  instrumentalities. 

21.  For  a  promise  from  thee]  That  is,  for  the  order  to  be  given  by 
you  for  Paul  to  be  brought  down  to  them. 

23.  To  Cesarea]  On  the  seacoast  of  Palestine,  thirty  miles  north 
of  Joppa,  where  the  Roman  governor  resided.  At  the  third  hour  of  the 
night]  At  nine  o'clock  in  the  evening,  to  elude  the  observation  of  the 
Jews.  A  large  force  was  sent,  as  the  band  of  conspirators  was 
large,  and  multitudes  would  join  them ;  and,  besides,  the  city  and  ad- 
joining country  was  thronged  with  murderers,  banditti,  and  assassins. 


NOTES  ON  THE  ACTS.  339 

24  And  provide  them  beasts,  that  they  may  set  Paul  on,  and 
bring  him  safe  unto  Felix  the  governor. 

25  And  he  wrote  a  letter  after  this  manner : 

26  Claudius  Lysias,  unto  the  most  excellent  governor  Felix, 
sendeth  greeting. 

27  This  man  was  taken  of  the  Jews,  and  should  have  been 
killed  of  them :  then  came  I  with  an  army,  and  rescued  him, 
having  understood  that  he  was  a  Roman. 

28  And  when  I  would  have  known  the  cause  wherefore  they 
accused  him,  I  brought  him  forth  into  their  council : 

29  Whom  I  perceived  to  be  accused  of  questions  of  their  law, 
but  to  have  nothing  laid  to  his  charge  worthy  of  death,  or  of 
bonds. 

30  And  when  it  was  told  me  how  that  the  Jews  laid  wait  for 
the  man,  I  sent  straightway  to  thee,  and  gave  commandment  to 
his  accusers  also,  to  say  before  thee  what  they  had  against  him. 
Farewell. 

31  Then  the  soldiers,  as  it  was  commanded  them,  took  Paul, 
and  brought  him  by  night  to  Antipatris. 

32  On  the  morrow  they  left  the  horsemen  to  go  with  him,  and 
returned  to  the  castle : 

24.  And  provide  them  beasts]  That  is,  one  for  Paul  and  another  for 
his  immediate  guard.  Felix]  His  name  was  Antonius  Felix.  He 
was  a  freed  man  of  the  emperor  Claudius.  "  He  was  an  unrighteous 
governor;  a  base,  mercenary,  and  bad  man." 

27.  Should  have  been  killed  of  them]    Rather,  he  was  seized  by  the 
Jews,  and  was  about  to  be  killed  by  them.     Came  I  uxth  an  army] 
With  a  military  force.    Having  understood  that  he  was  a  Roman]    He 
here  equivocates  a  little,  in  order  to  take  credit  to  himself:  he  had 
not  rescued  Paul,  because  he  was  a  Roman  ;  but  he  had  learned  that 
fact  afterward. 

28.  And  when  I  would  have  known}   "  Desiring  to  know  the  crimes 
of  which  they  accused  him." 

31.  Antipatris}  This  town  was  between  Joppa  and  Cesarea,  on  the 
road  from  Jerusalem,  about  forty-two  miles  from  that  city.     The 
town  was  built  by  Herod  the  Great,  and  so  named  after  his  father 
Antipater. 

They  made  a  forced  march ;  and  there  would  be  no  inconsistency 
in  saying  that  they  did  this  by  night,  although  they  might  not  have 
reached  Antipatris  until  ten  or  eleven  o'clock  in  the  morning,  the 
greater  part  of  the  route  being  by  night.  w 

32.  They  left  the  horsemen}    The  foot  soldiers— as  they  were  now 
within  twenty-six  miles  of  Cesarea,  and  there  was  no  further  danger, 
and  their  presence  might  be  needed  at  Jerusalem  to  quell  any  tumult 


340  NOTES  ON  THE  ACTS. 

33  Who,  when  they  came  to  Cesarea,  and  delivered  the  epistle 
to  the  governor,  presented  Paul  also  before  him. 

34  And  when  the  governor  had  read  the  letter,  he  asked  of 
what  province  he  was.     And  when  he  understood  that  he  was 
of  Cilicia ; 

35  I  will  hear  thee,  said  he,  when  thine  accusers  are  also 
come.     And  he  commanded  him  to  be  kept  in  Herod's  judg- 
ment-hall. 

that  might  arise  there — are  sent  back.     To  the  castle]    Of  Antonia, 
in  Jerusalem. 

33.  Who]  The  horsemen. 

34.  Cilicia]    (See  Acts  xxi,  39.) 

35.  In  Herod's  judgment-hall]    Original,  "  praetorium."     A  palace 
built  by  Herod  the  Great,  in  Cesarea,  as  a  royal  residence;  after- 
ward it  became  the  residence  of  the  Roman  praetor,  or  governor. 
Paul  was  probably  placed  under  guard  in  one  of  the  apartments  of 
the  palace. 


CHAPTER  XXIV. 

1.  Tertullus  accuses  Paul  before  Felix  in  behalf  of  the  Jews.  10.  Paul  makes 
his  defense.  24.  Paul  preaches  before  Felix  and  Drusilla.  27.  Porcius  Festus 
becomes  governor. 

AND  after  five  days,  Ananias  the  high  priest  descended  with 
the  elders,  and  with  a  certain  orator  named  Tertullus,  who 
informed  the  governor  against  Paul. 

2  And  when  he  was  called  forth,  Tertullus  began  to  accuse 
Mm,  saying,  Seeing  that  by  thee  we  enjoy  great  quietness,  and 

1.  And  after  Jive  days]  Probably  from  the  time  of  Paul's  departure 
from  Jerusalem.     Descended]    Went  down   to  Cesarea.     With  the 
elders}    Members  of  the   Sanhedrim.     With  a  certain  orator  named 
Tertullus]    As  his  name  implies,  he  was  a  Roman  lawyer.     The 
Jews  had  no  such  advocates,  whose  special  business  it  was  to  plead 
a  cause  before  the  judge  or  magistrate ;  but  as  they  were  now  under 
the  Roman  rule,  and  subject  to  appear  before  its  legal  tribunals,  they 
would  avail  themselves  of  the  professional  assistance  of  those  who 
were  familiar  with  the  proceedings  of  the  Roman  court,  and  versed 
i£  the  Latin  and  Greek  languages.     Who  informed  the  governor  against 
Paul]  Presented  the  charge,  or  gave  information  against  Paul. 

2.  Began  to  accuse  him]    That  is,  commenced  his  plea  against  Paul 
by  first  flattering  the  vanity  and  attempting  to  conciliate  the  favor- 


NOTES  ON  THE  ACTS.  341 

that  very  worthy  deeds  are  done  unto  this  nation  by  thy  pro- 
vidence, 

3  We  accept  it  always,  and  in  all  places,  most  noble  Felix, 
with  all  thankfulness. 

4  Notwithstanding,  that  I  be  not  further  tedious  unto  thee,  I 
pray  thee,  that  thou  wouldest  hear  us  of  thy  clemency  a  few 
words. 

5  For  we  have  found  this  man  a  pestilent  fellow,  and  a  mover 
of  sedition  among  all  the  Jews  throughout  the  world,  and  a  ring- 
leader of  the  sect  of  the  Nazarenes : 

6  Who  also  hath  gone  about  to  profane  the  temple :  whom  we 
took,  and  would  have  judged  according  to  our  law  : 

7  But  the  chief  captain  Lysias  came  upon  us,  and  with  great 
violence  took  him  away  out  of  our  hands, 

able  regard  of  the  governor.  Great  quietness]  Public  tranquillity  and 
peace.  It  appears  that  Felix  had,  according  to  Josephus,  relieved 
the  country  from  hordes  of  robbers  and  banditti  which  had  infested 
it,  although  otherwise  a  bad  and  tyrannical  governor.  And  that  very 
•worthy  deeds  are  done  unto  this  nation]  The  original  denotes  that  "  many 
things  have  been  happily  or  successfully  accomplished."  By  thy  pro- 
vidence] By  thy  attention  and  supervision.  The  meaning  of  the 
passage  is,  "  Great  prosperity  has  resulted  to  this  nation  under  thy 
prudent  administration." 

3.  Always,  and  in  all  places]  "  In  every  respect  (or  at  all  times)  and 
in  every  place." 

4.  Hear  us  of  thy  clemency]    Give  a  further  exhibition  of  thy  kind- 
ness  and    condescension,  by  listening    favorably  to    our    present 
request. 

5.  A  pestilent  fellow]    Greek,  si  pestilence,  a.  plague;  by  a  bold  figure, 
a  dangerous,  seditious  man.    Among  all  the  Jews  throughout  the  world] 
An  exaggerated  expression  for,  through  the  Roman  empire ;  where 
Paul  had  extensively  labored,  and  excited  the  bitter  ire  of  the  Jews. 
Tertullus  artfully  insinuates  that  Paul  had  been  exciting  civil  dis- 
turbances among  the  Jews  against  the  government.    A  ring-leader  of 
(he  sect  of  the  Nazarenes]    The  captain,  holding  the  first  rank  among 
the  heretical  Nazarenes — Christians  were  so  called  out  of  reproach, 
as  Jesus  their  Master  had  borne  the  same  reproach  from  being  a 
resident  of  the  despised  city  of  Nazareth  in  Galilee.  Luke  iv,  16; 
Matt,  ii,  23. 

6.  Hath  gone  about]    Hath  attempted.     To  profane  the  temple]    To 
desecrate  the  temple.     Would  have  judged]    This  was  far  from  the 
truth ;  for  without  proper  trial  they  were  on  the  point  of  killing  him. 
Acts  xxi,  30,  31. 


342  NOTES  ON  THE  ACTS. 

8  Commanding  his  accusers  to  come  unto  thee :  by  examining 
of  whom,  thyself  mayest  take  knowledge  of  all  these  things 
whereof  we  accuse  him. 

9  And  the  Jews  also   assented,  saying,  That  these  things 
were  so. 

10  Then  Paul,  after  that  the  governor  had  beckoned  unto 
him  to  ppeak,  answered,  Forasmuch  as  I  know  that  thou  hast 
been  of  many  years  a  judge  unto  this  nation,  I  do  the  more 
cheerfully  answer  for  myself: 

11  Because  that  thou  rnayest  understand,  that  there  are  yet 
but  twelve  days  since  I  went  up  to  Jerusalem  for  to  worship. 

12  And  they  neither  found  me  in  the  temple  disputing  with 
any  man,  neither  raising  up  the  people,  neither  in  the  syna- 
gogues, nor  in  the  city : 

13  Neither  can   they  prove  the   things  whereof  they  now 
accuse  me. 

14  But  this  I  confess  unto  thee,  that  after  the  way  which  they 
call  heresy,  so  worship  I  the  God  of  my  fathers,  believing  all 
things  which  are  written  in  the  law  and  in  the  prophets : 

15  And  have  hope  toward  God,  which  they  themselves  also 

10.  Many  years\    Probably  about  seven.     A  judge]   A  ruler  and 
civil  magistrate,  and  better  capable  of  understanding  Jewish  usages 
and  religious  rites.    Nothing  can  be  more  dignified  and  convincing 
than  the  speech  of  the  apostle.    He  addresses  the  governor  with 
great  respect,  but  with  none  of  the  fulsome  flattery  of  his  opponent; 
and  then  lucidly  opens  and  defends  his  course  against  the  false  accu- 
sations of  the  Jews ;  giving  a  clear  and  forcible  account  of  the  whole 
matter. 

11.  But  twelve  days]    A  part  of  which  time  he  had  been  confined  in 
Cesarea ;  thus  showing  that  he  could  not  have  excited  the  tumults 
in  Jerusalem  they  pretended.    He  had  also,  so  far  from  despising 
the  temple  and  its  service,  come  up  to  attend  its  feast.     (See  Acts 
xx,  16.) 

1 2.  Neither  raising  up  the  people]  Exciting  sedition. 

14.  Which  they  call  heresy]    More  correctly  translated,  "  sect ;"  and 
it  is  thus  translated  in  verse  5.    Paul  acknowledges  himself  to  be  of 
the  number  of  the  Nazarenes,  but  not  a  distinct  sect  from  the  Jews 
holding  counter  views ;  and,  though  of  this  class,  still  worshiping  the 
God  of  their  fathers,  revering  the  institutions  of  the  law,  and  receiving 
the  same  sacred  books.     He  was  thus,  according  to  the  Roman  law, 
entitled  to  the  same  protection  as  the  Jews  in  their  religion,  he 
having  neither  introduced  a  new  religion  nor  new  objects  cf  worship. 

15.  Have  hope  toward  God]  Hope,  consisting  of  desire  and  expecta 
tion,  arising  from  the  revelation  and  promise  of  God  that  there  will 


NOTES  ON  THE  ACTS.  343 

allow,  that  there  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust. 

16  And  herein  do  I  exercise  myself,  to  have  always  a  con- 
science void  of  offense  toward  God,  and  toward  men. 

1 7  Now,  after  many  years,  I  came  to  bring  alms  to  my  nation, 
and  offerings. 

18  Whereupon  certain  Jews  from  Asia  found  me  purified  in 
the  temple,  neither  with  multitude,  nor  with  tumult : 

19  Who  ought  to  have  been  here  before  thee,  and  object,  if 
they  had  aught  against  me. 

20  Or  else  let  these  same  here  say,  if  they  have  found  any 
evil-doing  in  me,  while  I  stood  before  the  council, 

21  Except  it  be  for  this  one  voice,  that  I  cried,  standing 

be  a  resurrection.  Which  they  tJiemselves  also  allow]  Perhaps  he  refers 
to  the  persons  present,  his  accusers,  who  may  have  been  Pharisees ; 
or  he  may  mean,  "  which  the  greater  part  of  the  Jews  believe,"  that 
is,  entertain  this  hope. 

16.  Herein  do  I  exercise  myself]  In,  or  on  account  of,  this  hope;  for 
this  purpose,  namely,  that  I  may  be  fully  prepared  to  meet  the 
solemn  revelations  and  decisions  of  another  world.    A  conscience  void 
of  offense]    A  clear  and   uncondemning  conscience.     The  apostle 
affirms  that  in  all  his  course  he  had  been  conscientious,  and  that  he 
sought  especially  to  meet  all  the  requirements  of  God,  and  perform 
every  duty  toward  man,  as  he  lived  in  the  expectation  of  a  future 
world  and  a  judgment  to  come. 

17.  After  many  years]    He  had  been  absent  from  Jerusalem  about 
six  years.     To  bring  alms  to  my  nation,  and  offerings]  Here  the  apostle 
commences  his  answer  to  the  charge  of  profaning  the  temple :  so  far 
from  this,  he  had  come  upon  a  most  benevolent  and  pious  mission ; 
having  collected,  by  his  personal  influence  among  the  Gentiles,  cha- 
ritable bestowments  of  money  for  the  poor  Christian  Jews,  and  offer- 
ings even  for  the  temple. 

18.  Whereupon]    While  engaged  in  these  things,  presenting  his 
offerings.  Acts  xxi,  24-26.    Found  me  purijied]   Performing  the  rite 
of  purification,  at  the  accomplishment  of  a  vow,  according  to  the 
Mosaic  requirement;  without  the  least  disturbance,  neither  sur- 
rounded by  a  multitude,  like  one  raising  a  sedition,  nor  profaning 

the  temple. 

20.  Any  evil-doing}    Any  crime,  any  proper  cause  of  complaint. 
While  I  stood  before  the  council]    On  examination  before  the  Sanhe- 
drim, when  placed  there  by  Lysias.  Acts  xxii,  30. 

21.  Except  it  be]  As  if  he  had  said,  otherwise  than  this,  if  this  can 
be  considered  a  fault.    The  apostle  here  speaks  ironically;  for,  by 


344  NOTES  ON  THE  ACTS. 

among  them,  Touching  the  resurrection  of  the  dead  I  am  called 
in  question  by  you  this  day. 

22  And  when  Felix  heard  these  things,  having  more  perfect 
knowledge  of  that  way,  he  deferred   them,   and   said,  When 
Lysias  the  chief  captain  shall  come  down,  I  will  know  the  utter 
most  of  your  matter. 

23  And  he  commanded  a  centurion  to  keep  Paul,  and  to  let 
him  have  liberty,  and  that  he  should  forbid  none  of  his  acquaint 
ance  to  minister,  or  come  unto  him. 

24  And  after  certain  days,  when  Felix  came  with  his  wife 
Drusilla,  which  was  a  Jewess,  he  sent  for  Paul,  and  heard  him 
concerning  the  faith  in  Christ. 

the  annunciation  of  this  doctrine,  the  Pharisees  had  immediately  advo 
cated  his  cause,  and  certainly  neither  they,  nor  the  people,  would  con 
demn  him  for  this.  Further,  the  disturbance  in  Jerusalem  was  not 
on  his  account ;  but  the  Sadducees  and  Pharisees  had  fallen  into  a 
fierce  doctrinal  discussion,  and  into  a  tumult  themselves  upon  this 
statement  of  Paul ;  making  it  necessary  that  the  civil  power  should 
interfere  to  save  Paul,  and  to  stop  the  commotion.  (See  Acts 
xxiii,  10.) 

22.  Having  more  perfect  knowledge  of  that  way]  That  religion ;  having 
become  better  acquainted  with  the  views  of  the  Christians  by  this 
lucid  exposition  of  Paul,  and  perhaps  by  his  residence  in  Cesarea. 
He  deferred  them}   Put  them  off  for  the  present.    /  will  know  the  utter- 
most of  your  matter]   I  will  take  cognizance  of  the  matter  at  issue  be- 
tween you,  enter  fully  into  its  examination. 

23.  He  commanded  a  centurion,  &c.]    He  was  probably  relieved,  in  a 
measure,  from  personal  restraint,  though  still  at  times,  at  least,  he 
seems  to  have  borne  chains,  Acts  xxvi,  29  ;  but  he  was  permitted  to 
go  to  and  fro  under  the  guard  of  a  military  officer,  and  to  receive 
and  enjoy  the  society  of  his  friends. 

24.  Drusilla,  which  was  a  Jewess]    She  was  the  daughter  of  Herol 
Agrippa,  the  first,  (Acts  xii,  23.)  and  sister  of  another  Agrippa,  the 
king  who  is  mentioned  in  the  succeeding  chapter.     She  is  repre- 
sented as  having  been  one  of  the  most  beautiful  women  of  the  age 
but  far  from  sustaining  a  virtuous   character.     She  had   married 
Azizus,  king  of  Emesa,  who,  through  his  love  for  her,  submitted  to 
the  Jewish  ordinance  of  circumcision.     The  licentious  Felix  seeing 
her,  became  enamored  of  her  beauty,  and  induced  her  to  leave  her 
husband,  and  to  marry  him,  although  of  a  bad  character,  and  a 
heathen  also.    According  to  Josephus,  she  herself  renounced  Ju- 
daism, and  became  an  idolater,  to  please  Felix.    Bold  must  the 
apostle  have  been  to  have  reasoned  upon  "righteousness,  tempe- 


NOTES  ON  THE  ACTS.  „  345 

25  And  as  he   reasoned   of  righteousness,  temperance,  and 
judgment  to  come,  Felix  trembled,  and  answered,  Go  thy  way 
for  this  time ;  when  I  have  a  convenient  season,  I  will  call  for 
thee. 

26  He  hoped  also  that  money  should  have  been  given  him  of 
Paul,  that  he  might  loose  him :  wherefore  he  sent  for  him  the 
oftener,  and  communed  with  him. 

27  But  after  two  years  Porcius   Festus  came  into  Felix's 

ranee,  and  judgment  to  come,"  before  such  a  pair.  The  discourse 
must  have  been  applied  with  pungent  emphasis  by  conscience  while 
Paul  spoke.  No  wonder  Felix  trembled ;  and  Brasilia  certainly  had 
reason  to  tremble,  if  she  did  not.  Her  heart  may  have  been  har- 
dened, having  sinned  against  greater  light  and  privileges. 

25.  Reasoned  of  righteousness]    The  principles  and  claims  of  justice. 
Temperance]    A  government  of  the  appetites;   constancy,  chastity. 
And  judgment  to  come]  Not  in  this  world,  but  in  the  future,  and,  there- 
fore, more  fearful.     Before  that  judgment-seat,  how  would  the  lives 
of  this  guilty  pair  appear !    Go  thy  ivay]  His  conscience  could  not  bear 
the  presence  of  this  good  man ;  neither  could  its  pangs  be  quieted  save 
by  a  deceptive  promise  to  give  these  matters  another  hearing.     How 
often  is  the  Holy  Spirit  driven  from  the  heart  by  such  a.  felt,  if  not  ex- 
pressed request !     When  will  thy  time  come  ?     When  we  are  ready, 
will  God  be  ready  to  hear  our  cry  for  mercy  ?     What  claim  have  we 
upon  him  for  such  undeserved  forbearance  ?     It  is  not  at  our  conve- 
nience, but  to-day,  that  God  demands  the  heart.     Say  not,  Go  thy 
way ;  when  I  have  a  convenient  season,  I  will  call  for  thee.     That  time 
never  comes  to  the  sinful  heart.     How  many  have  been  lost  who 
have  waited  in  vain  for  this  convenient  season !     Reader,  if  you 
have  not  before,  come  now  to  the  Saviour,  lest  procrastination  be 
your  ruin,  as  it  has  sealed  the  destiny  of  thousands  of  others ! 

26.  He  hoped  also  that  money  should  have  been  given  him,  &c.]    How 
base  was  his  heart !     He  knew  that  Paul  had  been  intrusted  with 
money  and  offerings  for  the  poor  Christians  in  Jerusalem,  verse  1 7 ; 
that  he  was  a  leader,  and  highly  esteemed,  in  what  had  now  become 
a  large  sect ;  and  he  hoped,  perhaps,  that  these  Christians,  from  their 
great  liberality  and  love  for  Paul,  would  offer  him  considerable  sums 
as  bribes  to  release  Paul.     He  may  have  insinuated  this  to  Paul; 
but  how  his  pure  and  magnanimous  soul  must  have  spurned  such  a 
mean  and  unholy  idea  as  this ! 

27.  After  two  years]  How  irksome  to  the  burning  zeal  of  Paul  must 
this  long  confinement  have  been  had  he  not  been  firmly  convinced 
that  all  things  worked  together  for  his  good,  and  that  he  was  glori- 
fying his  Master  best  then,  in  the  order  of  his  own  providence,  to  suffer 


346  NOTES  ON  THE  ACTS. 

room:  and  Felix,  willing  to  show  the  Jews  a  pleasure,  left 
Paul  bound. 

rather  than  to  do  his  will !  Willing  to  show  the  Jews  a  pleasure,  left  Paul 
bound]  It  was  common  for  the  governors  to  seek  to  obtain  the  good- 
will of  the  people  at  the  close  of  their  administration  by  granting 
them  some  desirable  boon ;  usually  they  released  the  public  prison- 
ers ;  but  here  it  was  a  greater  favor  to  leave  Paul  bound.  He  hoped 
to  mollify  the  resentment  of  the  Jews  against  him  for  his  tyrannical 
acts  and  base  character ;  but  in  vain :  for  in  spite  of  his  cruelty  to 
Paul,  the  Jews  sent  their  complaints  after  him  to  Rome,  and  he  was 
only  saved  by  the  importunity  of  his  brother,  who  was  high  in  the 
favor  of  the  emperor;  but  he  had  no  further  public  employment. 
Thus  is  the  expectation  of  the  wicked  often  cut  off.  Who  would 
not  prefer  the  place  of  Paul  in  prison  to  Felix  the  governor  1  "  The 
way  of  the  transgressor  is  hard ;"  but  "  mark  the  perfect  man,  and 
behold  {he  upright,  for  the  end  of  that  man  is  peace." 


CHAPTER  XXV. 

2.  The  high  priest  and  the  chief  of  the  Jews  accuse  Paul  before  Festus. 
8.  Paul  answers  for  himself.  11.  He  appeals  to  Caesar.  14.  Festus  speaks  of 
Paul's  case  to  King  Agrippa,  and  desires  him  to  examine  the  accusations 
against  him. 


when  Festus  was  come  into  the  province,  after  three 
-L  1    days  he  ascended  from  Cesarea  to  Jerusalem. 

2  Then  the  high  priest  and  the  chief  of  the  Jews  informed  him 
against  Paul,  and  besought  him, 

3  And  desired  favor  against  him,  that  he  would  send  for  him 
to  Jerusalem,  laying  wait  in  the  way  to  kill  him. 


1  .  Was  come  into  the  province]  Into  the  province  of  Judea,  of  which 
he  had  been  appointed  governor.  Ascended  from  Cesarea  to  Jerusa- 
lem] Cesarea  was  the  usual  place  of  residence  for  the  Roman  go- 
vernors ;  but  the  new  incumbent  of  the  office,  out  of  compliment  to 
the  Jews,  and  to  become  familiar  with  the  character  of  their  govern- 
ment and  religion,  pays  them  an  early  visit,  in  their  metropolis  and 
sacred  city. 

2.  Informed  him]  Laid  a  charge  against  Paul  before  him. 

3.  And  desired  favor  against  him]    Either,  they  "  desired  a  favor 
concerning  him,"  that  is,  they  desired  that  he  might  be  given  up  to 
them,  or  they  "  desired  the  favor  of  Festus  prejudicial  to  the  interests 


NOTES  ON  THE  ACTS.  347 

4  But  Festus  answered,  that  Paul  should  be  kept  at  Cesarea, 
and  that  he  himself  would  depart  shortly  thither. 

5  Let  them  therefore,  said  he,  which  among  you  are  able,  go 
down  with  me,  and  accuse  this  man,  if  there  be  any  wickedness 
in  him. 

6  And  when  he  had  tarried  among  them  more  than  ten  days, 
he  went  down  unto  Cesarea ;  and  the  next  day  sitting  on  the 
judgment-seat,  commanded  Paul  to  be  brought. 

7  And  when  he  was  come,  the  Jews  which  came  down  from 
Jerusalem  stood  round  about,  and  laid  many  and  grievous  com- 
plaints against  Paul,  which  they  could  not  prove ; 

8  While  he  answered  for  himself,  Neither  against  the  law  of 
the  Jews,  neither  against  the  temple,  nor  yet  against  Caesar,  have 
I  offended  anything  at  all. 

9  But  Festus,  willing  to  do  the  Jews  a  pleasure,  answered 
Paul,  and  said,  Wilt  thou  go  up  to  Jerusalem,  and  there  be 
judged  of  these  things  before  me  ? 


of  Paul."     They  desired  him  to  exhibit  his  favor  to  them  hy  making 
a  sacrifice  of  Paul. 

5.  Let  them — which  among  you  are  able]    The  sense  is,  Let  the  per- 
sons of  note  and  consequence,  the  chief  men  among  you,  go  and 
accuse  him.     It  could  only  have  been  the  overruling  and  restraining 
power  of  God  that  induced  Festus  to  pursue  a  course  so  considerate 
and  commendable,  desirous,  as  he  was,  of  winning  the  good-will  of 
the  Jews.    It  was  not  a  trial  in  Jerusalem  that  they  so  much  wanted, 
but  an  opportunity  to  take  his  life. 

6.  More  than  ten  days]  In  the  margin,  which  is  probably  the  proper 
reading,  it  is  rendered,  "  No  more  than  eight  or  ten  days." 

7.  And  when  he  was  come]    When  Paul  had  been  brought  to  the 
tribunal. 

8.  Nor  yet  against  Caisar]   As  much  as  to  say  that  he  had  neither 
sinned  against  the  ecclesiastical  law  of  the  Jews,  nor  yet  against  the 
civil  law.     He  had  not  plotted  against  the  Roman  emperor  or 
government.    Have  I  offended]  Have  I  committed  any  trespass. 

9.  Willing  to  do  the  Jews  a  pleasure]    To  do  them  a  favor,  to  con- 
ciliate them  ;  and,  to  do  this,  he  stoops  to  a  base  act.    He  knew  that 
Paul  was  a  Roman  citizen,  and  must  be  judged  according  to  the 
Roman  law,  therefore  he  proposes  to  remove  his  court  to  Jerusalem. 
Nothing  had  been  proved  against  him ;  he  stood  before  him  inno- 
cent, and  he  had  power  to  release  him ;  but  to  hold  the  good- will  of 
the  Jews,  he,  pretending  to  be  at  a  loss  about  the  matter,  proposed 
to  Paul  to  go  to  Jerusalem  again  before  the  council,  (verse  20,) 
where  he  himself  would  preside. 


348  NOTES  ON  THE  ACTS. 

10  Then  said  Paul,  I  stand  at  Cesar's  judgment-seat,  where  I 
ought  to  be  judged :  to  the  Jews  have  I  done  no  wrong,  as  thou 
very  well  k  newest. 

1 1  For  if  I  be  an  offender,  or  have  committed  anything  worthy 
of  death,  I  refuse  not  to  die  :  but  if  there  be  none  of  these  things 
whereof  these  accuse  me,  no  man  may  deliver  me  unto  them. 
I  appeal  unto  Cajsar. 

12  Then   Festus,  when  he  had  conferred  with  the  council, 
answered,  Hast  thou  appealed  unto  Caesar?  unto  Caesar  shalt 
thou  go. 

10.  Island  at  Caesar's  judgment-seat,  ivhcre  I  ought  to  be  judged]  I  now 
stand  before  the  proper  civil  tribunal  of  the  country,  where  only  an 
accusation  of  sedition  can  be  tried.     Each  governor  in  his  province 
was  the  representative  of  the  Roman  emperor;   and  his  tribunal 
might  with  propriety  be  called  Cfesar's.     As  a  Eoman  freeman,  also, 
Paul  had  a  right  to  be  tried  there. 

11.  For  if,  &c. — I  refuse  not  to  die]   "For  tried  I  desire  to  be,  so 
that  it  be  at  a  proper  tribunal ;  and  if  I  be  found  guilty  of  any  offense 
which,  by  the  Roman  laws,  is  punished  with  death,  I  shall  not  decline 
even  death." — BLOOMFIELD.    No  man  may  deliver  me  unto  them]    As 
if  he  had  said,  But  if  there  is  no  truth  in  their  charges,  no  man  can, 
as  no  man  has  a  right  to  deliver  me  up  to  them  for  condemnation 
and  punishment.     The  Roman  law  defends  me.     The   reason  of 
Paul's  refusal  to  go  was,  that  he  knew  they  sought  opportunities  to 
assassinate  him ;  that  no  new  evidence  could  be  produced  by  them, 
and  that  no  justice  could  be  expected  from  the  Jewish  Sanhedrim, 
as  he  had  already  had  proof  of  their  malice  and  determination  to 
destroy  him.     Besides,  he  had  received  divine  intimations  that  he 
was  yet  to  visit  Rome,  and  witness  there  for  Jesus.   Acts  xxiii,  11. 
I  appeal  unto  C&sar]    This  was  the  right  of  every  Roman  citizen  to 
appeal,  in  a  criminal  trial,  from  the  court  of  the  provincial  governors 
to  the  emperor,  and  he  was  then  sent  to  Rome  for  his  trial. 

1 2.  Conferred  with  the  council]    His  associates  in  the  administration 
of  the  affairs  of  the  province,  the  military  and  civil  officers,  and  his 
distinguished  friends,  that  formed  his  court.     Unto  Ca?sar  shah  thou 
go]  Paul  did  not  so  much  appeal  from  a  decision  of  Festus,  as  from 
heing  delivered  into  the  hands  of  the  Jews ;  but  Festus  was  eager  to 
find  an  opportunity  to  escape  the  responsibility  of  so  perplexing  a 
case.     If  he  permitted  Paul  to  go  free,  as  justice  demanded,  the  Jews 
would  be  enraged ;  if  he  gave  Paul  into  the  hands  of  the  Jews,  lie 
laid  himself  liable  to  accusation  for  illegal  proceedings  toward  a 
Roman  freeman.     He  at  once,  therefore,  accedes  to  the  appeal  of 
Paul,  as  his  responsibility  in  the  matter  ends ;  he  must  now  go  to 


NOTES  ON  THE  ACTS.  349 

13  And  after  certain  days,  King  Agrippa  and  Bernice  came 
unto  Cesarea,  to  salute  Festus. 

14  And  when  they  had  been  there  many  days,  Festus  declared 
Paul's  cause  unto  the  king,  saying,  There  is  a  certain  man  left 
in  bonds  by  Felix : 

Rome,  and  the  Jews  cannot  complain.  All  the  Roman  emperors  at 
this  time  bore  the  title  of  Caesar,  which  implied  the  same  as  emperor. 
Nero  was  Csesar  at  this  time,  afterward  the  most  bitter  persecutor  of 
the  Christians,  as  well  as  otherwise  a  cruel  and  brutal  monarch. 

13.  King  Agrippa  and  Bernice]  Agrippa  was  the  son  of  Herod 
Agrippa,  mentioned  in  Acts  xii,  1,  and  grandson  of  Herod  the 
Great.  At  the  time  of  the  miserable  death  of  his  father  in  Cesarea, 
he  was  in  Rome  with  the  emperor  Claudius,  where  he  was  receiving 
his  education.  He  was  greatly  beloved  by  Claudius,  who  would  have 
immediately  given  him  the  provinces  ruled  over  by  his  father ;  but 
was  dissuaded  from  his  intention  on  account  of  the  extreme  youth  of 
Agrippa,  then  only  seventeen,  and  a  procurator  was  sent  in  his 
stead.  At  the  end  of  eight  years  Claudius  bestowed  upon  him  the 
government  of  the  provinces  of  Gaulonitis,  Trachonitis,  Batancu, 
Paneas,  and  Abilene,  while  the  rest  of  his  father's  kingdom — Judea, 
Samaria,  Galilee,  and  Pcrasa — was  still  governed  by  a  Roman  pro- 
curator. Nero,  who  succeeded  Claudius,  was  also  a  friend  of 
Agrippa,  and  added  a  portions  of  Galilee  to  his  territory.  It  was  for 
his  interest  to  be  on  friendly  terms  with  the  Roman  procurator  of  the 
adjoining  provinces ;  and  hence  this  visit  to  Festus,  the  new  governor. 
Agrippa  was  much  beloved  by  the  Jewish  nation,  and  used  all  his 
influence  to  assuage  their  civil  dissensions,  and  to  avert  the  impend- 
ing danger  that  overhung  them,  but  in  vain.  After  the  destruction  of 
Jerusalem  he  retired  with  Bernice,  his  sister,  to  Rome,  and  died  in 
that  city  at  the  advanced  age  of  seventy  years.  Bernice}  Was  the 
sister  of  Agrippa  and  Brasilia,  wife  of  Felix,  and  at  a  very  early  age 
became  the  wife  of  her  uncle  Herod,  of  Chalcis.  Upon  his  death, 
she  married  the  king  of  Pontus ;  but  did  not  live  with  him  any 
length  of  time.  She  was  a  woman  of  great  beauty,  influence,  and 
wealth;  but,  like  her  sister,  of  an  exceedingly  questionable  cha- 
racter. After  leaving  her  second  husband,  she  resided,  and  it  is  sup- 
posed criminally,  with  her  brother  Agrippa,  and  afterward  with 
Titus,  the  Roman  emperor.  To  salute  Festus]  To  pay  their  respects 
to  him. 

14.  Declared  Paul's  cause]  That  is,  related  the  circumstances  con- 
nected with  his  case.  This  was  partly  out  of  respect  to  Agrippa, 
who  was  a  Jew,  and  it  may  have  been  partly  to  obtain  his  opinion 


350  NOTES  ON  THE  ACTS. 

15  About  whom,  when  I  was  at  Jerusalem,  the  chief  priests 
and  the  elders  of  the  Jews  informed  me,  desiring  to  have  judg- 
ment against  him. 

16  To  whom  I  answered,  It  is  not  the  manner  of  the  Romans 
to  deliver  any  man  to  die,  before  that  he  which  is  accused  have 
the  accusers  face  to  face,  and  have  license  to  answer  for  himself 
concerning  the  crime  laid  against  him. 

17  Therefore,  when  they  were  come  hither,  without  any  delay 
on  the  morrow  I  sat  on  the  judgment-seat,  and  commanded  the 
man  to  be  brought  forth ; 

18  Against  whom,  when  the  accusers  stood  up,  they  brought 
none  accusation  of  such  things  as  I  supposed : 

19  But  had  certain  questions  against  him  of  their  own  super- 
stition, and  of  one  Jesus,  which  was  dead,  whom  Paul  affirmed 
to  be  alive. 

20  And  because  I  doubted  of  such  manner  of  questions,  I  asked 
him  whether  he  would  go  to  Jerusalem,  and  there  be  judged  of 
these  matters. 

concerning  the  religious  views  involved  in  the  charge  against  him,  as 
Agrippa  would  be  likely  to  be  familiar  with  them. 

15.  Desiring  to  have  judgment  against  him]    Desiring  to  have  him 
given  up  for  condemnation  and  death ;  the  Jews  had  not  power  of 
themselves  to  administer  such  a  sentence. 

16.  Have  license  to  answer  for  himself  ]    Have  an  opportunity  to  de- 
fend himself. 

18.  Brought  none  accusation  of  such  things  as  I  supposed]    He  had 
thought  him  guilty  of  some  criminal  act  against  the  Jewish  law  or 
the  Roman  statutes ;  some  atrocious  crime,  as  his  accusers  were  so 
bitter  against  him. 

19.  Of  their  own  superstition]  The  word  usually  denotes  the  worship 
of  demons,  and,  hence,  vain  and  foolish  fancies ;  but  here  it  is  used 
in  a  good  sense,  as  in  Acts  xvii,  22,  meaning,  Of  their  own  peculiar 
religious  views,  as  Festus  was  too  much  of  a  gentleman  to  speak  of 
the  religion  of  his  guest  Agrippa  as  a  superstition.     Of  one  Jesus, 
which  was  dead]  Being  a  Roman,  and  not  long  in  Judea,  and  also  an 
idolater,  he  had  heard  but  little  of  Jesus  Christ,  and  knew  less  of  his 
character  and  doctrines.     He  speaks  of  him  as  of  any  stranger  whose 
name  may  have  come  under  his  notice.     Of  his  resurrection.  Festns 
seems  neither  to  have  known  or  cared. 

20.  Because  I  doubted  of  such  manner  of  questions]    Whether  they 
should  come  properly  before  his  tribunal.     "  Here,"  observes  Beza, 
as  quoted  by  Bloomfield,  "  Festus  dissembles  his  offense,  yet  convicts 
himself;  for  why  did  he  not  acquit  an  accused  person,  against  whom 
nothing  had  been  proved  ?    For  the  same  reason  that  he  wished  to 


NOTES  ON  THE  ACTS.  351 

^  21  But  when  Paul  had  appealed  to  be  reserved  unto  the  hear- 
ing of  Augustus,  I  commanded  him  to  be  kept  till  I  might  send 
him  to  Cassar. 

22  Then  Agrippa  said  unto  Festus,  I  would  also  hear  the  man 
myself.     To-morrow,  said  he,  thou  shalt  hear  him. 

23  And  on  the  morrow,  when  Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  was  entered  into  the  place  of  hearing, 
with  the  chief  captains  and  principal  men  of  the  city,  at  Festus' 
commandment  Paul  was  brought  forth. 

24  And  Festus  said,  King  Agrippa,  and  all  men  which  are 
here  present  with  us,  ye  see  this  man  about  whom  all  the  multi- 
tude of  the  Jews  have  dealt  with  me,  both  at  Jerusalem,  and 
•jlso  here,  crying  that  he  ought  not  to  live  any  longer. 

25  But  when  I  found  that  he  had  committed  nothing  worthy 
of  death,  and  that  he  himself  hath  appealed  to  Augustus,  I  have 
determined  to  send  him. 

26  Of  whom  I  have  no  certain  thing  to  write  unto  my  lord. 
Wherefore  I  have  brought  him  forth  before  you,  and  specially 
before  thee,   O  King  Agrippa,  that  after  examination  had,  I 
might  have  somewhat  to  write. 

2  7  For  it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and 
not  withal  to  signify  the  crimes  laid  against  him. 

have  him  removed  for  trial  to  Jerusalem;  namely,  to  gratify  the 
Jews." 

21.  Hearing  of  Augustus}  This  name  also,  as  well  as  Caesar,  the 
Roman  emperors  bore ;  it  signifying,  august,  venerable — a  title  of 
respect, 

23.  Great  pomp]  Great  display,  great  splendor  in  attire  and  retinue. 
Into  the  place  of  hearing]    The  judgment-hall,  where  the  trials  were 
held ;  or  an  audience-chamber  in  the  palace  of  Festus. 

24.  Have  dealt  with  me]  "  Have  made  urgent  application  to  me." 
26.  Unto  my  lord]    "  To  my  sovereign."    As  he  could  find  nothing 

against  him,  he  had  no  proper  charge  to  send  with  him  to  Rome,  to 
the  emperor.  He  desires  Agrippa,  whose  Jewish  descent  and 
education  would  fit  him  for  the  task,  to  examine  him,  and  find  out 
his  peculiar  sin  against  the  Hebrew  law,  if  he  had  committed  any. 


352  NOTES  ON  THE  ACTS. 


CHAPTER  XXVI. 

1.  Paul's  defense  before  Agrippa.     12.  Describes  his  conversion.    28.  Agrippa 
greatly  affected.    31.  The  whole  company  pronounce  him  innocent. 


Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak 
J-  for  thyself.  Then  Paul  stretched  forth  the  hand,  and  an- 
swered for  himself. 

2  I  think  myself  happy,  King  Agrippa,  because  I  shall  answer 
for  myself  this  day  before  thee,  touching  all  the  things  whereof 
I  am  accused  of  the  Jews : 

3  Especially,  because  I  know  thee  to  be  expert  in  all  customs 
and  questions  which  are  among  the  Jews :  wherefore  I  beseech 
thee  to  hear  me  patiently. 

4  My  manner  of  life  from  my  youth,  which  was  at  the  first 
among  mine  own  nation  at  Jerusalem,  know  all  the  Jews, 

5  Which  knew  me  from  the  beginning,  (if  they  would  testify,) 
that  after  the  most  straitest  sect  of  our  religion,  I  lived  a 
Pharisee. 

6  And  now  I  stand,  and  am  judged  for  the  hope  of  the  pro- 
mise made  of  God  unto  our  fathers : 

1.  Stretched  forth  the  hand]  A  graceful  and  common  manner  among 
the  ancients  of  signifying  that  they  were  about  to  speak,  or  of  com- 
mencing their  speech.     Answered  for  himself]  Made  his  defense. 

2.  I  think  myself  happy]  Who  can  refrain  from  admiring  the  manly 
dignity  and  peculiar  beauty  of  the  commencement  of  this  oration ! 
The  whole  defense  is  a  model  of  its  kind.     Says  Dr.  S.  Clarke, — 
"  We  here  observe  the  beauty  and  force  of  the  most  persuasive  elo- 
quence, the  sincerity  of  the  Christian,  and  the  authority  and  majesty 
of  the  apostle." 

3.  Because  I  know  thee  to  be  expert]  Well-educated  in — familiar  with. 
This  was  not  flattery,  but  the  truth,  as  he  was  a  Jew  by  birth,  and 
had  been  taught  the  customs  and  doctrines  of  his  nation  by  his 
father.     Customs  and  questions]  Ceremonials,  and  religious  opinions. 

5.  After  the  most  straitest  sect  of  our  religion]    After  the  strictest  sect, 
that  is,  the  Pharisees,  who  were  reputed  to  be  peculiarly  rigid  in 
their  attention  to  the  law. 

6.  for  the  hope  of  the  promise  made  of  God  unto  our  fathers]    "  This 
was  the  promise  of  the  Messiah,  to  the  fulfillment  of  which  promise 
all  the  twelve  tribes  hoped  to  attain.   Acts  xiii,  32,  33.     But  as  it 
included  the  promise  of  a  resurrection  of  the  dead,  by  the  means  of 
the  Messiah,  as  it  was  proved  to  have  been  fulfilled  in  Christ  by  his 
rising  from  the  grave,  and  as  Christ's  rising  again  was  the  pledge 


NOTES  ON  THE  ACTS.  853 

7  Unto  which  promise  our  twelve  tribes,  instantly  serving  God 
day  and  night,  hope  to  come.     For  which  hope's  sake,  King 
Agnppa,  I  am  accused  of  the  Jews. 

8  Why  should  it  be  thought  a  thing  incredible  with  you,  that 
God  should  raise  the  dead  ? 

9  I  verily  thought  with  myself,  that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth. 

10  Which  thing  I  also  did  in  Jerusalem :  and  many  of  the 
saints  did  I  shut  up  in  prison,  having  received  authority  from 
the  chief  priests ;  and  when  they  were  put  to  death,  I  gave  my 
voice  against  them. 

and  demonstration  of  our  resurrection,  St.  Paul,  in  Acts  xxiii,  6, 
says  that  he  was  called  in  question  for  the  hope  of  the  resurrection 
of  the  dead." — HOLDEN. 

7.  Unto  which  promise}  Unto  its  fulfillment.     Our  twelve  tribes]  Sig- 
nifying, figuratively,  the  Jewish  nation,  formerly  consisting  of  twelve 
tribes,  but  scattered  long  before  this  by  invasions  and  captivities,  so 
that  the  division  into  tribes  was  nearly  lost.    Instantly  serving  God  day 
and  night]    Zealously  attending  to  the  Mosaic  ordinances,  with  un- 
wearied zeal  and  devotion,    for  which  hope's  sake]    On  account  of 
teaching  that  this  expectation  of  the  patriarchs  and  prophets  of  the 
Jewish  nation  was  fulfilled  in  Christ;  the  hope,  by  a  figure  of 
rhetoric,  being  put  for  the  object  hoped  for.  '  Christ  was  the  hope  of 
the  nation.    Paul  preached  that  Jesus  was  the  Christ ;  and  for  this 
he  was  now  accused  by  the  Jews. 

8.  Why — thought  a  thing  incredible]    Or,  as  it  may  be  rendered, 
"  What !  is  it  thought  incredible  that  God  should  raise  the  dead  ?" 
As  if  he  had  said,  while  insisting  upon  the  resurrection  of  Christ  as 
proving  his  Messiahship,  "  You  will  not  deny  that  God  can  raise  the 
dead ;  why,  then,  is  it  incredible  to  you,  or  why  do  you  doubt  the 
well-attested  resurrection  of  Jesus,  proving  him  to  be  the  Messiah  ?" 
The  apostle  then  proceeds  to  show  the  strong  personal  reason  for  his 
belief  in  the  resurrection  of  Jesus,  and  for  his  faith  in  his  Messiah- 
ship.     He  had  been  a  persecuting  opponent,  but  had  been  convinced 
by  surprising  miracles. 

9.  I  verily  thought  unth  myself}   Was  self-persuaded;  I  conceived  it 
to  be  my  duty ;  I  was  conscientious  in  my  opposition  to  Jesus  of 
Nazareth.     Contrary  to  the  name  of  Jesus}   In  opposition  to  the  doc- 
trines of  Jesus. 

10.  Many  of  the  saints]    Of  the  disciples— Christians— often  called 
saints  in  Scripture.   Acts  ix,  13.    We  have  only  the  account  of 
Stephen's  death  given;  but  undoubtedly  there  were  others,  and 
Stephen's  was  particularly  mentioned,  asoerhaps  the  first,  and  most 

23 


354  NOTES  ON  THE  ACTS. 

11  And  I  punished  them  oft  in  every  synagogue,  and  compelled 
them  to  blaspheme  :  and  being  exceedingly  mad  against  them,  I 
persecuted  them  even  unto  strange  cities. 

12  Whereupon,  as  I  went  to  Damascus,  with  authority  and 
commission  from  the  chief  priests, 

13  At  mid-day,  O  king,  I  saw  in  the  way  a  light  from  heaven, 
above  the  brightness  of  the  sun,  shining  round  about  me,  and 
them  which  journeyed  with  me. 

14  And  when  we  were  all  fallen  to  the  earth,  I  heard  a  voice 
speaking  unto  me,  and  saying  in  the  Hebrew  tongue,  Saul,  Saul, 
why  persecutest  thou  me  ?     It  is  hard  for  thee  to  kick  against 
the  pricks. 

15  And  I  said,  Who  art  thou,  Lord  ?     And  he  said,  I  am  Jesus 
•whom  thou  persecutest. 

16  But  rise,  and  stand  upon  thy  feet:  for  I  have  appeared 
unto  thee  for  this  purpose,  to  make  thee  a  minister  and  a  wit- 
ness both  of  these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I  will  appear  unto  thee ; 

17  Delivering  thee  from  the  people,  and  from  the  Gentiles, 
unto  whom  now  I  send  thee, 

18  To  open  their  eyes,  and  to  turn  them  from  darkness  to  light, 

noted.  Gave  my  voice  against  them]  Not  in  the  Sanhedrim,  for  he  was 
not  a  member ;  but  exerted  his  influence,  and  assisted  in  procuring 
their  death. 

11.  Compelled  them  to  blaspheme]  To  revile  and  curse  Jesus  and  his 
religion,  to  apostatize,  and  abandon  Christianity.  /  persecuted  them 
even  unto  strange  cities]  So  unrelenting  was  his  bitterness  that  when 
they  fled  from  Jerusalem,  he  even  followed  them  to  foreign  cities. 

12-15.  (See  Acts  ix,  1-6.) 

16-18.  In  this  account  of  his  conversion,  Paul  gives  a  succinct 
detail  of  the  events  of  which,  in  the  preceding  chapters,  he  had  re- 
lated the  circumstances  more  at  large.  He  combines  the  informa- 
tion which  he  received  directly  from  the  Lord  Jesus,  and  that  which 
he  received  through  the  instrumentality  of  Ananias.  (See  Acts  ix, 
15,  16.)  Of  those  things  in  ivhich  I  will  appear  unto  thee]  Meaning, 
either  that  other  truths  should  be  afterward  revealed  by  other  mira- 
culous appearings  of  Christ  to  him,  Acts  xviii,  9;  xxii,  18;  xxiii, 
11 ;  1  Cor.  ix,  1 ;  or  it  may  mean,  In  which  I  shall  instruct  thee 
hereafter;  that  is,  he  was  to  be  a  witness  of  what  he  had  already 
seen,  and  of  what  should  hereafter  be  made  known  to  him. 

17.  Delivering  thee  from  the  people]  The  Jewish  people. 

18.  To  open  their  eyes]    Spiritually,  so  that  they  might  perceive  tho 
truth,  or  to  enlighten  their  minds.     Turn  them  from  darkness  to  light] 
From  spiritual  ignorance  to  the  knowledge  of  our  Lord ;  from  the 


NOTES  ON  THE  ACTS.  355 

and  from  the  power  of  Satan  unto  God,  that  they  may  receive 
forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me. 

19  Whereupon,  O  King  Agrippa,  I  was  not  disobedient  unto 
the  heavenly  vision : 

20  But  showed  first  unto  them  of  Damascus,  and  at  Jerusalem, 
'and  throughout  all  the  coasts  of  Judea,  and  then  to  the  Gentiles, 
thai  they  should  repent  and  turn  to  God,  and  do  works  meet 
for  repentance. 

21  For  these  causes  the  Jews  caught  me  in  the  temple,  and 
went  about  to  kill  me. 

22  Having  therefore  obtained  help  of  God,  I  continue  unto 
this  day,  witnessing  both  to  small  and  great,  saying  none  other 
things  than  those  which  the  prophets  and  Moses  did  say  should 
come : 

23  That  Christ  should  suffer,  and  that  he  should  be  the  first 
that  should  rise  from  the  dead,  and  should  show  light  unto  the 
people,  and  to  the  Gentiles. 

night  of  sin  to  the  day  of  holiness.  Luke  i,  79;  iv,  18;  Col.  i,  13; 
2  Tim.  ii,  16.  From  the  power  of  Satan]  From  the  dominion  and 
victory  of  Satan  to  the  liberty  and  obedience  of  the  children  of  God, 
which  course  would  secure  the  forgiveness  of  sin,  and,  in  the  end,  a 
heavenly  inheritance.  By  faith  that  is  in  me]  By  the  same  confiding 
faith  in  the  redemption  of  Jesus  Christ  which  I  enjoy.  Or  the  words 
may  be  properly  transposed,  and  be  considered  as  the  language  of 
Christ  to  him  ;  reading  thus :  "  To  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God,  that  by  faith  which  is  in  me 
(by  becoming  believers  in  me)  they  may  receive  forgiveness  of  sins 
and  inheritance  among  them  who  are  sanctified." 

19.  Whereupon]    In  consideration  of  this;  immediately  upon  this. 
Unto  the  heavenly  vision]    The  miraculous  revelation  of  Jesus,  and  of 
his  will  concerning  me. 

20.  But  showed  first]    Made  known,  declared.     Do  works  meet  for 
repentance]    Worthy  of  repentance ;  show  by  their  acts  the  sincerity 
of  their  penitence. 

22.  Saying  none  other  things]  In  becoming  a  Christian,  he  introduced 
no  new  religion,  but  held  only,  and  witnessed  to,  the  truth  contained 
in  Moses  and  the  prophets.     Ho  preached  the  advent  of  the  very 
Messiah  whose  coming  they  foretold,  and  in  the  very  manner  they 
prophesied. 

23.  Should  suffer]    (See  note  on  Acts  xvii,  3.)     That  he  sliould  be 
the  first  that  should  rise  from  the  dead]  First,  to  rise  to  die  no  more;  thus 
giving  proof  of  a  resurrection  of  the  body,  and  of  his  power  to  accom- 
plish it.    Others  had  risen  before,  hut  di^  again,  as  did  the  son  of 


356  NOTES  ON  THE  ACTS. 

24  And  as  he  thus  spake  for  himself,  Festus  said  with  a  loud 
voice,  Paul,  thou  art  beside  thyself;  much  learning  doth  make 
thee  mad. 

25  But  he  said,  I  am  not  mad,  most  noble  Festus ;  but  speak 
forth  the  words  of  truth  and  soberness. 

26  For  the  king  knoweth  of  these  things,  before  whom  also  I 
speak  freely.     For  I  am  persuaded  that  none  of  these  things  are 
hidden  from  him  ;  for  this  thing  was  not  done  in  a  corner. 

27  King  Agrippa,  believest  thou  the  prophets?     I  know  that 
thou  believest. 

the  Shunamite,  and  as  Jesus  himself  raised  Lazarus  ;  but  Jesus  rose 
for  ever.  Should  show  light]  Light  of  the  gospel,  to  both  Jews  and 
Gentiles.  Often  foretold  by  prophets.  Isa.  ix,  1,  2;  xi,  10;  xlii,  1,  6; 
liv,  3,  &c. 

24.  Thou  art  beside  thyself]    Insane,  mad.     The  solemn  earnestness 
of  the  apostle  to  the  Roman  idolater  could  only  be  accounted  for  by 
supposing  his  reason  affected.     Much  learning}    Festus  noticed  the 
clearness  of  his  argument,  and  his  continued  reference  to  books,  an<? 
judged  that  his  severe  application  to  his  studies  bad  demented  him, 
and  diseased  his  brain.     How  unaccountable  to  the  unconverted  are 
the  exercises  of  the  truly  pious !     They  are  as  one  that  mocketh ; 
but  wisdom  is  justified  of  her  children.    The  unconverted  are  insane, 
if  either ;  and  they  but  begin  to  come  to  themselves  when  they  say,  / 
will  arise,  and  go  to  my  Father,  and  say,  Father,  I  have  sinned  against 
heaven  and  in  thy  sight. 

25.  Truth  and  soberness]    Not  the  ravings  of  an  insane  man,  but 
rational  truth  and  sober  convictions. 

26.  The,  king  knoweth  of  these  things]    The  prophecies  of  the  Old 
Testament  Scriptures.     The  life  and  labors,  and  death  and  resurrec- 
tion, of  Jesus  of  Nazareth — all  these  things,  as  a  Jew,  and  a  resident 
of  Palestine,  Agrippa  could  not  but  be  familiar  with.     This  thing  was 
not  done  in  a  corner]    The  miracles  and  teaching  of  Christ  transpired 
publicly,  and  were  widely  spread  abroad;   he  was   crucified,   and 
arose  again  in  the  midst  of  Jerusalem,  when  the  city  was  crowded — 
all  the  prominent  events  of  his  life,  and  the  truths  of  his  gospel,  were 
generally  diffused  and  well  known,  and  Agrippa  could  not  but  have 
heard  them.     By  his  silence,  and  by  his  answer,  he  admits  the 
apostle's  appeal. 

27.  Believest  thou  the  prophets?]    The  interruption  of  Festus  had 
broken  in  upon  the  thread  of  his  argument.    Paul  was  referring  to 
the  testimony  of  the  prophets ;  and  having  answered  Festus's  charge 
of  madness,  by  an  elegant  and  impressive  turn  in  his  discourse,  he 
resumes  his  argument  by  interrogating  King  Agrippa  as  to  his  faith 

* 


NOTES  ON  THE  ACTS.  357 

28  Then  Agrippa  said  unto  Paul,  Almost  thou  persuadest  me 
to  be  a  Christian. 

29  And  Paul  said,  I  would  to  God,  that  not  only  thou,  but  also 
all  that  hear  me  this  day,  were  both  almost,  and  altogether  such 
as  I  am,  except  these  bonds. 

30  And  when  he  had  thus  spoken,  the  king  rose  up,  and  the 
governor,  and  Bernice,  and  they  that  sat  with  them : 

31  And  when  they  were  gone  aside,  they  talked  between  them- 
selves, saying,  This  man  doeth  nothing  worthy  of  death,  or  of  bonds. 

32  Then  said  Agrippa  unto  Festus,  This  man  might  have  been 
set  at  liberty,  if  he  had  not  appealed  unto  Caesar. 

in  the  sacred  books,  and  anticipates  his  answer.  It  was  an  appeal 
direct  to  the  conscience  of  the  king,  and  was  exceedingly  effective, 
as  the  result  shows.  The  way  was  then  open  to  present  Jesus  as 
the  Messiah. 

28.  Almost  thou  persuadest  me,  &c.]   Some  have  supposed  Agrippa 
said  this  in  ridicule;  but  it  has  every  mark  of  a  different  spirit. 
Probably  a  momentary  impression  was  made  upon  the  mind  of  this 
volatile  king  by  the  impassioned  manner  and  solemn  truths  of  the 
apostle ;  but  it  was  not  lasting.     The  impression  was  soon  effaced, 
and  he  turned  thoughtlessly  to  his  worldly  luxuries  and  sins.    "  How 
often,  alas!  does  the  heart  refuse  to  follow  the  convictions  of  the 
understanding !  and  how  mournful  to  be  not  quite  a  Christian  !    Such 
a  man  will  not  quite  reach  heaven." — RIPLET. 

29.  I  would  to  God]   It  is  my  heart's  desire ;  I  could  entreat  God 
for  this ;  or,  I  now  pray  for  tliis.    Except  these  bonds]  The  fetters  that 
bound  him,  or  his  present  imprisonment.     How  noble !  how  magna- 
minous !     He  wished  them  to  enjoy  his  blessed,  comforting  religion ; 
but  though  his  enemies  are  there,  he  desired  none  of  them  to  share 
his  bonds. 

30.  The  king  rose  up]  The  exhortation  was  becoming  too  personal, 
and,  perhaps,  to  cover  the  emotions  that  were  rising  in  his  heart  by 
this  affectionate  appeal,  he  rises  from  the  tribunal,  signifying  that 
enough  had  been  said. 

32.  If  he  had  not  appealed  unto  Caisar]  After  a  prisoner  had  appealed 
to  the  emperor,  it  was  entirely  out  of  the  power  of  the  inferior 
magistrate  to  release  or  condemn  him.  It  may  seem  unfortunate 
that  Paul  was  now  in  this  dilemma  when  he  apparently  would  have 
been  declared  innocent  at  this  time,  and  have  been  liberated ;  but  if 
he  had  not  appealed,  he  would  probably  have  been  again  given  up  to 
the  Jews,  who  might  have  destroyed  him.  There  is  a  divine  Provi- 
dence in  all  these  events — they  all  work  together  for  good,  however 
mysterious  they  appear  to  our  human  vision. 


358  NOTES  ON  THE  ACTS. 


CHAPTER  XXVII. 

1.  Paul  sails  for  Rome.  10.  Foretells  the  danger  of  the  voyage,  but  is  not 
believed.  14.  A  tempest  falls  upon  them.  21.  Tliey  suffer  shipwreck.  23.  Paul's 
vision,  and  assurance  of  their  safety.  44.  All  come  safe  to  the  shore. 

AND  when  it  was  determined,  that  we  should  sail  into  Italy, 
they  delivered  Paul  and  certain  other  prisoners  unto  one 
named  Julius,  a  centurion  of  Augustus'  band. 

2  And  entering  into  a  ship  of  Adramyttium,  we  launched, 
meaning  to  sail  by  the  coasts  of  Asia,  one  Aristarchus,  a  Mace- 
donian of  Thessalonica,  being  with  us. 

3  And  the  next  day  we  touched  at  Sidon.     And  Julius  cour- 
teously entreated  Paul,  and  gave  him  liberty  to  go  unto  his 
friends  to  refresh  himself. 


1.  That  WE  should  sail]    From  this  it  appears  that  Luke  now 
voluntarily,  and  from  tender  regard  for  the  apostle,  accompanied 
him  on  his  perilous  voyage  to  Rome.     Into  Italy]    Of  which  Rome 
was  the  capital  city.    A  centurion  of  Augustus1  band]    The  Augustan 
cohort  or  legion.    A  legion,  bearing  this  title,  had  probably  been  on 
duty  in  the  army  then  in  Syria,  and  to  the  charge  of  a  centurion  of 
this  band  Paul  was  now  committed. 

2.  A  ship  of  Adramyttium}    A  vessel  belonging  to  this   seaport. 
Adramyttium  was  situated  in  the  province  of  Mysia,  and  the  ship 
was  bound  hither.      We  launched]    Set  sail.     Meaning  to  sail  by  the 
coasts  of  Asia]  To  sail  along  the  coast ;  either,  this  being  a  merchant 
ship,  to  land  and  receive  merchandise  at  different  ports,  or  to  avoid 
strong  opposing  winds,  or  through  the  great  fear  of  losing  sight  of 
land :  in  those  days,  before  the  invention  of  the  mariner's  compass, 
they  crept  along  close  to  the  coast,  although  the  length  of  the  pas- 
sage was  much  increased  thereby.     The  centurion   embarked  his 
prisoners  on  board  this  ship,  expecting,  in  some  of  the  seaports  of 
Asia  Minor,  to  find  a  vessel  sailing'to  Italy,  on  board  of  which  he 
might  embark  the  prisoners ;  and  this  proved  to  be  the  case  at  Myra, 
in  Lycia.     One  Aristarchus]  Who  was  also,  with  Luke,  an  affection- 
ate companion  of  Paul  in  his  present  bonds ;  he  became  his  fellow- 
prisoner  in  Rome.  Col.  iv,  10. 

3.  Sidon]  (See  Acts  xii,  20.)  Now  called  Saide,  formerly  a  sea- 
port of  considerable  importance.  Courteously  entreated  Paul]  Treated 
him  kindly,  giving  him  every  permissible  liberty.  To  go  unto  his 
friends  to  refresh  himself]  He  permitted  him  to  visit  his  Christian 
acquaintances  in  Sidon,  and  to  receive  their  kind  attentions. 


NOTES  ON  THE  ACTS.  359 

4  And  when  we  had  launched  from  thence,  we  sailed  under 
Cyprus,  because  the  winds  were  contrary. 

5  And  when  we  had  sailed  over  the  Sea  of  Cilicia,  and  Pam- 
phylia,  we  came  to  Myra,  a  city  of  Lycia. 

^  6  And  there  the  centurion  found  a  ship  of  Alexandria  sailing 
into  Italy ;  and  he  put  us  therein. 

7  And  when  we  had  sailed  slowly  many  days,  and  scarce  were 
come  over  against  C nidus,  the  wind  not  suffering  us,  we  sailed 
under  Crete,  over  against  Salmone : 

8  And  hardly  passing  it,  came  unto  a  place  which  is  called, 
The  Fair  Havens ;  nigh  whereunto  was  the  city  of  Lasea. 

4.  Sailed  under  Cyprus]  Under  the  lee  of  Cyprus,  somewhat  out  of 
their  course ;  but  the  bold  shores  of  the  island  sheltered  them  from 
the  force  of  a  strong  head  wind. 

5.  Sailed  over  the  Sea  of  Cilicia,  &c.]   That  is,  sailed  over  that  por- 
tion of  the  Mediterranean  washing  the  provinces  of  Asia  Minor, 
lying  upon  the  seacoast. 

6.  A  ship  of  Alexandria]    At  Myra,  according  to  their  expectation, 
they  found  a  vessel  about  to  sail  for  Italy,  an  Alexandrian  bark. 
Alexandria  was  a  noted  seaport  on  the  north  of  Egypt.    The  ship 
was  loaded  with  wheat  from  the  fruitful  grain  valley  of  the  Nile,  to 
be  sold  in  Rome. 

7.  Come  over  against  Cnidus]    This  seaport  city  was  situated  on  a 
promontory  of  the  same  name  jutting  out  from  the  province  of 
Caria,  opposite  the  Island  of  Rhodes.     Wind  not  suffering  us]   Being 
contrary,  and  driving  them  out  of  their  regular  course.    Sailed  under 
Crete]  Instead  of  sailing  to  the  north  of  Crete,  as  they  designed,  they 
were  forced  to  sail  under  the  lee  of  the  southern  coast  of  the  island ; 
first  making  the  promontory  of  Salmone,  at  the  eastern  extremity  of 
the  island,  and  then  seeking  shelter,  with  difficulty,  along  the  south- 
ern shore.     Crete  was  formerly  a  noted  island,  with  a  hundred  cities ; 
but  its  inhabitants,  depraved  by  their  commercial  success,  had  be- 
come noted  for  their  deception.     Thus  quoting  one  of  their  own 
poets,  Paul  writes  to  Titus,  the  bishop  of  Crete :  "  The  Cretians  are 
always  liars."  Titus  i,  12.     The  island  is  now  called  Candia,  and  is 
one  of  the  largest  islands  in  the  Mediterranean  Sea;  it  is  under  the 
power  of  the  Turks. 

8.  The  Fair  Havens]    Doubling  the  promontory  with  difficulty, 
they  entered  a  sheltered  bay — then,   and  it  is  said  still,  bearing 
among  the  inhabitants  the  above  title,  from  its  shelter  from  the 
storms.    Lasea]    This  is  supposed  to  have  been  a  town  of  Crete, 
some  four  miles  from  the  coast,  of  which  Fair  Havens   was  the 
seaport. 


360  NOTES  ON  THE  ACTS. 

9  Now,  when  much  time  was  spent,  and  when  sailing  was  now 
dangerous,  because  the  fast  was  now  already  past,  Paul  ad- 
monished them, 

10  And  said  unto  them,  Sirs,  I  perceive  that  this  voyage  will 
be  with  hurt  and  much  damage,  not  only  of  the  lading  and  ship, 
but  also  of  our  lives. 

11  Nevertheless,  the  centurion  believed  the  master  and  the 
owner  of  the  ship  more  than  those  things  which  were  spoken 
by  Paul. 

1 2  And  because  the  haven  was  not  commodious  to  winter  in, 
the  more  part  advised  to  depart  thence  also,  if  by  any  means 
they  might  attain  to  Phenice,  and  there  to  winter ;  which  is  a 
haven  of  Crete,  and  lieth  toward  the  south-west  and  north-west. 

13  And  when  the  south  wind  blefo  softly,  supposing  that  they 
had  obtained  their  purpose,  loosing  (hence,  they  sailed  close  by 
Crete. 


9.  Because  the  fast  was  now  already  past]    As  we  would  express  a 
season  by  saying,  it  was  after  Christmas  or  Michaelmas,  so  the  Jews 
used  the  period  of  their  feasts  to  express  the  seasons  in  which  they 
transpire'd.     The  fast  referred  to  was  the  great  day  of  atonement 
the  annual  and  divinely  appointed  fast  of  the  Jews.  Lev.  xvi,  29,  30. 
It  was  kept  on  the  tenth  of  the  Jewish  month  Tisri,  about  the  end  of 
our  September;   and  sailing  was  now  dangerous  from  the  heavy 
tempests  of  that  season. 

10.  Sirs,  I  perceive]  Either  from  his  acquaintance  with  the  character 
of  the  weather  after  the  fast,  or  by  divine  intimation.    Hurt  and  much 
damage]   Liability  of  injury  and  danger,  both  to  the  persons  and 
freight  in  the  ship.     By  a  miraculous  intervention  their  lives  were 
saved.  Acts  v,  22. 

11.  The  master  and  the  owner  of  the  ship]  The  pilot,  and  supercargo, 
and  owner  of  the  ship  and  produce.    Paul  seems  to  have  advised 
wintering  there,  but  was  overruled  by  those  whom  experience  and 
risk  ought  to  have  taught  more  wisdom;  but  life  is  usually  held 
cheap  when  profit  is  at  stake.    The  harbor  lacked  some  conveniences, 
or  was  not  considered  so  favorable  a  position  to  pass  the  winter 
in  as  some  others,  and  the  most  of  the  officers  and  crew  advised 
to  sail  for  another  port. 

12.  Phenice]    Rather  Phoenix,  as  the  word  should  be  rendered, 
which  was  on  the  south-east  coast  of  Crete.     Lieth  toward  the  south- 
west and  north-west]  Such  was  the  shape  of  the  harbor,  that  there  were 
two  entrances,  from  the  north-west  and  south-west. 

13.  Loosing  thence]    Weighing  anchor,  and  setting  sail,  they  crept 
along  the  shore. 


NOTES  ON  THE  ACTS.  861 

14  But  not  long  after  there  arose  against  it  a  tempestuous 
•wind,  called  Euroclydon. 

15  And  when  the  ship  was  caught,  and  could  not  bear  up  into 
the  wind,  we  let  her  drive. 

16  And  running  under  a  certain  island  which  is  called  Clauda, 
we  had  much  work  to  come  by  the  boat : 

1  7  Which  when  they  had  taken  up,  they  used  helps,  under- 
girding  the  ship;  and  fearing  lest  they  should  fall  into  the 
quicksands,  strake  sail,  and  so  were  driven. 

18  And  we  being  exceedingly  tossed  with  a  tempest,  the  next 
day  they  lightened  the  ship ; 

19  And  the  third  day  we  cast  out  with  our  own  hands  the 
tackling  of  the  ship. 

20  And  when  neither  sun  nor  stars  in  many  days  appeared, 


14.  Eurodydon]    Of  the  same  description  as  the  furious  winds  or 
hurricane  now  called  a  Levanter — the  wind  blowing  in  all  directions, 
a  perfect  tornado.    The  etymology  of  the  word  Euroclydon  seems  to 
be  very  expressive  of  its  character — the  wave-stirring  east  wind. 

15.  When  the  ship  was  caught]    Rather,  "when  the  ship  was  borne 
away"  by  the  force  of  the  tornado,  and  not  able  to  bear  up  against 
the  wind,  they  let  her  drive — run  on  before  it. 

16.  Running  under]  Close  on  the  lee.     Clauda]  A  small  island  just 
off  the  south-western  extremity  of  Crete.     To  come  by  the  boat]   They 
had  great  difficulty  in  securing  the  boat  on  board  the  ship ;  it  had 
probably  been  towed  at  the  stern  behind  them ;  but  now,  as  the  boat 
might  be  highly  necessary  in  case  of  shipwreck,  and  was  exposed  to 
be  broken  by  the  waves,  they,  with  great  exertion,  secured  it  by  draw- 
ing it  into  the  ship. 

17.  They  used  helps,  undergirding  the  ship]    They  strengthened  the 
ship,  either  by  passing  cables   and  chains  around  it  on   the  out- 
side, or,   as    Bloomfield   supposes,   by  fastening  strong  planks  or 
stays    on    the   inside,   to  bind    the   frame- work    together.     "They 
used  helps,  inner  belting  her."    Fall  into  the  quicksands]    These  were 
immense  shoals  or  sand  banks  off  the  African  coast,  called  in  the 
Greek  Systes.    They  feared  lest  they  should  be  driven  upon  them. 
Strake  sail]    Bather,  lowered  the  mast;  the  ancient  ships  having  but 
one,  which  was  raised  when  they  set  sail  and  taken  down  when  they 
came  to  land. 

18.  They  lightened  the  ship]  By  throwing  out  the  lading. 

19.  The  tackling  of  the  ship]   All  the  supernumerary  ship  furniture, 
cables,  sails,  &c. 

20.  Neither  sun  nor  stars]    Their  only  guides  upon  the  sea,  the 
mariner's  compass  not  having  been  discovered.    They,  therefore,  did 


362  NOTES  ON  THE  ACTS. 

and  no  small  tempest  lay  on  us,  all  hope  that  we  should  be  saved 
was  then  taken  away. 

21  But  after  long  abstinence,  Paul  stood  forth  in  the  midst  of 
them,  and  said,  Sirs,  ye  should  have  hearkened  unto  me,  and 
not  have  loosed  from  Crete,  and  to  have  gained  this  harm  and 
loss. 

22  And  now  I  exhort  you  to  be  of  good  cheer :  for  there  shall 
be  no  loss  of  any  man's  life  among  you,  but  of  the  ship. 

23  For  there  stood  by  me  this  night  the  angel  of  God,  whose 
I  am,  and  whom  I  serve, 

24  Saying,   Fear  not,  Paul;   thou  must  be  brought  before 
Caesar:  and  lo,  God  hath  given  thee  all  them  that  sail  with 
thee. 

25  Wherefore,  sirs,  be  of  good  cheer :  for  I  believe  God,  that 
it  shall  be  even  as  it  was  told  me. 

26  Howbeit,  we  must  be  cast  upon  a  certain  island. 

27  But  when  the  fourteenth  night  was  come,  as  we  were  driven 
up  and  down  in  Adria,  about  midnight  the  shipmen  deemed  that 
they  drew  near  to  some  country ; 

28  And  sounded,  and  found  it  twenty  fathoms :  and  when  they 
had  gone  a  little  further,  they  sounded  again,  and  found  it 
fifteen  fathoms. 

29  Then  fearing  lest  they  should  have  fallen  upon  rocks,  they 
cast  four  anchors  out  of  the  stern,  and  wished  for  the  day. 

not  know  where  they  were,  and  had  no  means  of  finding  out.    Their 
situation  was  to  them,  therefore,  the  more  fearful. 

21.  After  long  abstinence]  With  so  much  anxiety  and  danger,  they 
had  little  time  or  inclination  for  eating.  To  have  gained]  Suffered, 
occasioned,  or,  rather,  "  have  avoided,  this  injury  and  loss." 

23.  The  angel  of  God]  Kather,  "  an  angel  of  the  God,"  &c.     Whose 
lam]  Noble  confidence !     Paul  felt  that  he  was  entirely  in  the  hands 
of  his  heavenly  Father ;  his  interests  were  safe  in  divine  hands. 

24.  Thou  must  be  brought  before  Caesar]  Therefore  he  would  certainly 
escape  from  this  shipwreck.    Hath  given  thee  all  them  that  sail  with  thee] 
As  if  he  had  said,  "  Out  of  his  regard  for  thee,  and  thy  prayers,  this 
providential  gift  was  bestowed ;"  and  it  was  done  through  his  instru- 
mentality, to  impress  all  on  board  with  the  divine  character  and  im- 
portance of  the  religion  that  Paul  preached. 

27.  The  fourteenth  night]    Of  the  storm,  or  from  their  sailing  from 
Fair  Havens.     In  Adria]    That  is,  in  the  Adriatic  Sea,  including  all 
that  portion  of  the  Mediterranean  between  Greece  and  Italy  on  the 
north,  and  Africa  on  the  south.    Drew  near  to  some  country]    To  land. 

28.  Twenty  fathoms]  A  fathom  was  a  measure  of  six  feet. 

29.  Four  anchors  out  of  the  stern]    Such  was  the  violence  of  the 


NOTES  ON  THE  ACTS.  363 

30  And  as  the  shipmen  were  about  to  flee  out  of  the  ship, 
when    they  had  let  down  the  boat  into  the  sea,  under  color 
as   though   they   would   have   cast   anchors    out   of  the    fore- 
ship, 

31  Paul  said  to  the  centurion,  and  to  the  soldiers,  Except  these 
abide  in  the  ship,  ye  cannot  be  saved. 

32  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and  let  her 
fall  off. 

33  And  while  the  day  was  coming  on,   Paul  besought  them 
all   to    take    meat,    saying,    This  day  is   the    fourteenth   day 
that   ye    have   tarried,   and   continued  fasting,   having   taken 
nothing. 

34  Wherefore  I  pray  you  to  take  some  meat ;  for  this  is  for 
your  health :  for  there  shall  not  a  hair  fall  from  the  head  of  any 
of  you. 

35  And  when  he  had  thus  spoken,  he  took  bread,  and  gave 
thanks  to  God  in  presence  of  them  all ;  and  when  he  had  broken 
it,  he  began  to  eat. 

36  Then  were  they  all  of  good  cheer,  and  they  also  took  some 
meat. 


storm,  and  that  the  head  of  the  ship  might  swing  round,  and  they  be 
so  much  further  from  the  rocks.  It  is  said  to  be  customary  now  for 
Egyptian  mariners  to  drop  their  anchors  from  the  stern,  as  was  the 
ancient  custom. 

30.  The  shipmen]    Sailors.      Under  color]    Pretending   that  they 
needed    the    boat   to   assist   them   in   mooring  the    bows    of   the 
vessel. 

31.  Except  these  abide]    The  divine  promise  of  salvation  did  not 
prevent  the  necessity  of  their  using  all  proper  efforts  to  save  them- 
selves.    The  company  was  not  to  be  saved  by  a  miracle,  but  by 
sanctified  means.     The  presence  of  the  sailors  was  still  needed  on 
board  to  work  the  ship ;  and  it  was  only  by  the  faithful  use  of  the 
means  in  their  power,  that  they  secured  the  fulfillment  of  the  pro- 
mise.    We  are  never  to  presume  upon  divine  Providence,  but  use  all 
possible  diligence,  and  all  proper  means,  and  then  sweetly  and  con- 
fidently rely  upon  the  promised  aid  of  God. 

82.  Cut  off  the  ropes  of  the  boat]    By  which  she  was  attached  to  the 
ship,  and  thus  sent  her  adrift. 

33.  Having  taken  nothing]   No  regular  meals ;  eaten  little,  and  sel- 
dom— little  or  nothing,  as  we  say 

34.  Some  meat]    Some  food.    For  your  health]  "  Will  be  promotive 
of  your  safety ;"  give  you  strength  to  meet  what  is  to  come.     Not  a 
hair]  Suffer  no  injury  to  your  bodies  or  lives. 


364  NOTES  ON  THE  ACTS. 

87  And  we  were  in  all  in  the  ship  two  hundred  threescore 
and  sixteen  souls. 

38  And  when  they  had  eaten  enough,  they  lightened  the  ship, 
and  cast  out  the  wheat  into  the  sea. 

39  And  when  it  was  day,  they  knew  not  the   land :   but 
they    discovered    a    certain    creek    with    a    shore,    into    the 
which  they  were  minded,  if  it  were   possible,  to  thrust  in 
the  ship. 

40  And  when   they  had  taken  up  the  anchors,  they  com 
mitted  themselves  unto  the  sea,  and  loosed  the  rudder-bands, 
and  hoised  up  the  mainsail  to  the  wind,   and  made  toward 
shore. 

41  And  falling  into  a  place  where  two  seas  met,  they  ran  the 
ship  aground ;  and  the  forepart  stuck  fast,  and  remained  un- 
movable,  but  the  hinder  part  was  broken  with  the  violence  of 
the  waves. 

42  And  the  soldiers'  counsel  was  to  kill  the  prisoners,  lest  any 
of  them  should  swim  out,  and  escape. 


37.  Two  hundred  threescore  and  sixteen]    Two  hundred  and  seventy- 
six.     The  Alexandrian  merchantmen  were  proverbially  bulky,  and 
fitted  for  carrying  many  passengers.    Josephus  speaks  of  a  ship  in 
which  he  sailed  which  was  cast  away  in  the  Adriatic  Sea  with  six 
hundred  persons  on  board. 

38.  Cast  out  the  wheat]  Probably  the  ship's  provisions  at  this  time,  as 
the  lading  had  been  thrown  out  before. 

39.  A  certain  creek]    An  inlet,  a  narrow  bay.     With  a  shore]    Con- 
venient for  landing. 

40.  Taken   up]    Having   weighed  or  lifted   the   anchors.     Loosed 
the  rudder-bands]    Among  the  ancients,  large  ships   appear  to  have 
had   two  rudders,  one  in  the  bow,  and   one   at   the   stern ;    these 
appear  to  have  been  secured  or  fastened  when   at  anchor,  (per- 
haps  raised  up  out   of  the  water,)   or  in   a   harbor,  and   to  have 
been    loosed    for    the    purpose    of   steering   when    they   set    sail. 
Hoised  up   the  mainsail]    There   is   a  doubt    about  this  sail;  pro- 
bably it  was  a  kind  of  jib  or  triangular  sail  at  the  bow  of  the 
vessel. 

41 .  Where  two  seas  met]  Probably  a  sand-bank  caused  by  the  meet- 
ing of  opposite  currents. 

42.  The  soldiers1  counsel]    They  were  responsible  for  the  prisoners, 
and  held  accountable  for  their  loss ;   they  feared  that  they  would 
escape,  and  their  own  lives  be  the  penalty.     How  cruel  and  blood- 
thirsty this  advice,  after  such  a  scene  as  they  had  just  passed 
through ! 


NOTES  ON  THE  ACTS.  866 

48  But  the  centurion,  willing  to  save  Paul,  kept  them  from 
their  purpose,  and  commanded  that  they  which  could  swim, 
should  cast  themselves  first  into  the  sea,  and  get  to  land : 

44  And  the  rest,  some  on  boards,  and  some  on  broken  pieces 
of  the  ship.  And  so  it  came  to  pass,  that  they  escaped  all  safe 
to  land. 

43.  Willing  to  save  Paul]    From  personal  respect,  or  fearing  if  he 
should  be  killed  they  would  all  be  lost. 

44.  The  rest]  Who  could  not  swim,  he  ordered  to  save  themselves 
on  floats  made  of  plank  and  portions  of  the  wreck. 


CHAPTER  XXVIII. 

1.  They  land  upon  the  Island  of  Malta,  and  are  kindly  entertained  by  the  in- 
habitants. 5.  Paul  exposed  to  a  poisonous  viper,  but  uninjured.  8.  Heals  dis- 
eased persons.  11.  They  depart  toward  Rome.  17.  He  calls  the  chief  of  the 
Jews  together,  and  informs  them  of  the  cause  of  his  coming.  24.  Some  believe. 
30.  Preaches  in  Rome  two  years. 

AND  when  they  were  escaped,  then  they  knew  that  the  island 
was  called  Melita. 

2  And  the  barbarous  people  showed  us  no  little  kindness :  for 
they  kindled  a  fire,  and  received  us  every  one,  because  of  the 
present  rain,  and  because  of  the  cold. 

3  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid 
them  on  the  fire,  there  came  a  viper  out  of  the  heat,  and  fastened 
on  his  hand. 

1 .  Melita]  The  modern  name  of  this  island  is  Malta ;  it  is  situated 
about  midway  in  the  Mediterranean,  between  Europe  and  Africa, 
south  of  the  Island  of  Sicily. 

2.  And  the  barbarous  people]    They  were  chiefly  Carthaginians  or 
Phoenicians,  but  were  then  under  a  Roman  governor.     The  Greeks 
and  Romans  called  all  other  nations,  speaking  a  different  language 
from  themselves,  barbarians ;  so  that  the  term  here  has  nearly  the 
same  force  as  the  word  foreigners  with  us ;  although,  from  their  pride 
of  character,  they  also  associated  with  it  an  idea  of  inferiority.     St. 
Paul  thus  uses  this  word  in  1   Cor.  xiv,  11:  "If  I  know  not  the 
meaning  of  the  voice,  I  shall  be  unto  him  that  speaketh  a  barbarian  ; 
and  he  that  speaketh  shall  be  a  barbarian  unto  me."     Showed  us  no 
little  kindness]    That  is,  showed  us  special  kindness — a  common  ex- 
pression ;  their  sympathy  being  the  more  excited  by  the  driving  rain 
and  the  bitter  cold. 

3.  There  came  a  viper  out  of  the  heat]    Rathe/,  "  urged  by  the  heat," 


366  NOTES  ON  THE  ACTS. 

4  And  when  the  barbarians  saw  the  venomous  beast  hang  on 
his  hand,  they  said  among  themselves,  No  doubt  this  man  is  a 
murderer,  whom,  though  he  hath  escaped  the  sea,  yet  vengeance 
suffereth  not  to  live. 

5  And  he  shook  off  the  beast  into  the  fire,  and  felt  no  harm. 

6  Howbeit,  they  looked  when  he  should  have  swollen,  or  fallen 
down  dead  suddenly :  but  after  they  had  looked  a  great  while, 
and  saw  no  harm  come  to  him,  they  changed  their  minds,  and 
said  that  he  was  a  god. 

7  In  the  same  quarters  were  possessions  of  the  chief  man  of 
the  island,  whose  name  was  Publius;   who  received  us,  and 
lodged  us  three  days  courteously. 

8  And  it  came  to  pass,  that  the  father  of  Publius  lay  sick  of  a 
fever,  and  of  a  bloody-flux :   to  whom  Paul  entered  in,  and 
prayed,  and  laid  his  hands  on  him,  and  healed  him. 

9  So  when  this  was  done,  others  also  which  had  diseases  in  the 
island,  came,  and  were  healed : 

there  "  came  out  of  the  heat."  He  had  undoubtedly  been  hidden, 
perhaps  torpid,  in  the  bundle  of  sticks,  and  the  fire  revived  and  drove 
him  out.  It  appears  to  have  been  a  very  poisonous  serpent. 

4.  Venomous  beast}  The  word  beast  is  usually  applied  to  the  larger 
animals ;  but  the  original  word  is  applicable  to  mid  animals  of  any 
species.  Yet  vengeance  suffereth  not  to  live]  They  knew  he  was  a 
prisoner  by  his  guards  or  bonds;  and  they  supposed  he  had  re- 
ceived a  fatal  wound  from  the  viper.  By  vengeance,  they  meant  the 
divine  justice,  or  malediction  with  which  the  barbarians  believed 
their  gods  always  pursued  heinous  criminals. 

6.  Swollen,  or  fallen  down  dead]    The  symptoms  and  result  of  a 
poisonous  bite.     They  changed  their  minds,  and  said  that  he  was  a  god] 
Knowing  the  universal  effect  of  the  viper's  bite,  and  seeing  that  Paul 
was  entirely  unharmed,  they  immediately  concluded  that  he  must 
be  a  supernatural  being,  having  a  different  nature  from  the  race 
of  men. 

7.  Were  possessions]  The  estates — the  property.     Of  the  chief  man] 
The  principal  or  most  influential  person ;   probably,  however,  the 
word  here  refers  to  his  office  as  Roman  prefect.    Lodged  us  three  days 
courteously]    Received  them  as  guests,  and  most  hospitably   enter- 
tained them. 

8.  Lay  sick]    Of  fever  and  dysentery ;  a  most  dangerous  situation. 
To  whom  Paul  entered  in]    Into  whose  sick  room  he  entered;  came 
into  his  presence.    And  prayed]  For  the  divine  power  to  heal.    And 
laid  his  hands  on  him]  According  to  his  custom ;  the  Spirit  using  this 
outward  symbol  as  the  sign  of  his  powerful  descent  upon  a  person. 
Mark  xvi,  18.    And  healed  him]  Instrumentally,  through  divine  aid. 


NOTES  ON  THE  ACTS.  367 

10  Who  also  honored  us  with  many  honors ;  and  when  we  de- 
parted, they  laded  us  with  such  things  as  were  necessary. 

11  And  after  three  months  we  departed  in  a  ship  of  Alex- 
andria, which  had  wintered  in  the  isle,  whose  sign  was  Castor 
and  Pollux. 

1 2  An  1  anding  at  Syracuse,  we  tarried  there  three  days. 

13  And  from  thence  we  fetched   a  compass,  and  came  to 
Rhegium :  and  after  one  day  the  south  wind  blew,  and  we  came 
the  next  day  to  Puteoli : 

14  Where  we  found  brethren,  and  were  desired  to  tarry  with 
them  seven  days :  and  so  we  went  toward  Rome. 

15  And  from  thence,  when  the  brethren  heard  of  us,  they 

10.  Honored  us  with  many  honors']    Bestowed  upon  us   the   most 
respectful  attentions ;   or  honors  here  may  mean  gifts — bestowed 
many  generous  gifts.    Such  things  as  were  necessary]    They  had  made 
them  presents  before,  now  they  loaded  them  with  provisions  for  their 
voyage. 

1 1 .  Whose  sign  was  Castor  and  Pollux]    The  ancients  were  accus- 
tomed to  have  images  of  deities  upon  the  prows  and  poops  of  their 
ships,  and  the  ships  were  known  by  the  name  of  these  gods ;  they 
were  also  considered  the  especial  patrons  of  the  ship  and  crew. 
Castor  and  Pollux  were,  according  to  their  mythology,  the  twin 
sons  of  Jupiter,  and  were  considered  the  peculiar  patrons  of  mari- 
ners ;  it  was  very  common,  therefore,  for  vessels  to  choose  them  as 
their  sign,  or  mark  of  distinction  and  recognition. 

12.  Syracuse]  On  the  southern  part  of  the  Island  of  Sicily — a  noted 
city  of  antiquity. 

13.  Fetched  a  compass,  and  came  to  Rhegium}   Not  sailing  directly, 
as  probably  the  wind  was  contrary,  but  by  a  long  tack  outward,  they 
were  enabled  at  length  to  run  into  the  port  of  Rhegium,  in  Italy. 
This  town  was  near  the  south-western  extremity  of  Italy ;  now  called 
Reggio.    Puteoli]   Passing  through  the  Sicilian  Straits  with  a  fair 
wind,  they  sailed  to  the  above  port.     This  was  the  usual  port  for 
the  landing  of  cargoes  from  the  east,  and  was  well  known  to  the 
Jews  who  debarked  here  when  they  came  to  Rome ;  many  of  whom 
resided  here.    It  was  noted  for  its  mineral  and  hot  baths. 

14.  We  found  brethren]    Christians.     Tarry  with  them  seven  days] 
"  It  is  probable  that  they  had  arrived  there  the  day  after  the  Lord's 
day.     Hence,  they  were  'requested  to  stay  the  next  Lord's  day  over, 
to  give  an  opportunity  to  all  the  Christians  of  hearing  Paul's  preach- 
ing."— BLOOMFIELD. 

15.  When  the  brethren  heard  of  us]  The  brethren  of  the  church  at 
Borne,  having  heard  by  letter  or  messenger.    That  church  had  pro- 


368  NOTES  ON  THE  ACTS. 

came  to  meet  us  as  far  as  Appii-forum,  and  The  Three  Ta- 
verns ;  whom  when  Paul  saw,  he  thanked  God,  and  took 
courage. 

16  And  when  we  came  to  Rome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard :  but  Paul  was  suffered  to 
dwell  by  himself,  with  a  soldier  that  kept  him. 

1 7  And  it  came  to  pass,  that  after  three  days,  Paul  called  the 
chief  of  the  Jews  together.     And  when  they  were  come  to- 
gether, he  said  unto  them,  Men  and  brethren,  though  I  have 
committed  nothing  against  the  people,  or  customs  of  our  fathers, 
yet  was  I  delivered  prisoner  from  Jerusalem  into  the  hands  of 
the  Romans : 


bably  been  founded  by  the  "  strangers  from  Rome,"  who  were  pre- 
sent at  the  Pentecost,  and  were  converted  at  that  time.  Acts  ii,  5. 
Came — as  far  as  Appii-forum}  A  distance  of  fifty-one  miles  from 
Rome ;  showing  their  great  respect  for  the  apostle  Paul.  It  was  a 
small  town,  situated  upon  the  celebrated  Appian  way — a  paved  way 
leading  from  Rome  to  the  city  of  Brundusium,  a  distance  of  three 
hundred  and  fifty  miles.  It  received  its  name  from  its  situation. 
The  Three  Taverns]  Another  small  village ;  receiving  its  name  from 
its  being  a  common  stopping  place  for  those  journeying  to  and  from 
Rome,  and  provided  with  refreshment  houses.  It  was  about  thirty- 
three  miles  from  Rome.  Two  companies  came  out,  one  as  far  as 
Appii-forum,  the  other  to  the  Three  Taverns.  Thanked  God,  and 
took  courage]  How  consoling  this  Christian  visit  must  have  been ! 
It  called  forth  his  thankfulness  to  the  Giver  of  every  good  and  per- 
fect gift.  And  took  courage]  From  this  evidence  of  the  kindness  he 
should  receive  from  the  Roman  Church,  and  of  an  overruling  and 
gracious  Providence. 

16.  The  centurion  delivered  the  prisoners  to  the  captain  of  the  guard] 
The  prefect  of  the  emperor's  guards,  into  whose  custody  all  prisoners 
sent  to  Rome  were  delivered.    But  Paul  was  suffered  to  dwell  by  him- 
self] The  other  prisoners  were  placed  in  the  camp,  or  barracks ;  but, 
perhaps  through  the  testimony  of  Julius,  the  centurion  who  came 
with  Paul,  and  also  the  letters  of  Festus  and  Agrippa.  Paul  was 
permitted  to  dwell  by  himself  under  the  guard  of  a  single  soldier,  to 
whom  he  was  probably  chained.     (See  verse  20.) 

17.  Paul  called  the  chief  of  the  Jews]    The  principal  Jews  of  Rome, 
of  whom  there  were  a  large  number  in  the  city.    Being  sent  to 
Rome  on  an  accusation  brought  against  him  by  his  own  nation,  he 
called  them  to  him  to  explain  the  circumstances,  and  to  prevent 
their  prejudice  and  opposition  against  him,  his  cause,  and  his  gos- 
pel labors  while  in  Rome.    Delivered  prisoner — into  the  hands  of  the 


NOTES  ON  THE  ACTS.  369 

18  Who,  when  they  had  examined  me,  would  have  let  me  go, 
because  there  was  no  cause  of  death  in  me. 

19  But  when  the  Jews  spake  against  it,  I  was  constrained  to 
appeal  unto  Caesar;   not  that  I  had  aught  to  accuse  my  na- 
tion of. 

20  For  this  cause  therefore  have  I  called  for  you,  to  see  you, 
and  to  speak  with  you :  because  that  for  the  hope  of  Israel  I  am 
bound  with  this  chain. 

21  And  they  said  unto  him,  We  neither  received  letters  out 
of  Judea  concerning  thee,  neither  any  of  the  brethren  that  came 
showed  or  spake  any  harm  of  thee. 

22  But  we  desire  to  hear  of  thee,  what  thou  thinkest :  for  as 
concerning  this  sect,  we  know  that  everywhere  it  is  spoken 
against. 

23  And  when  they  had  appointed  him  a  day,  there  came  many 
to  him  into  his  lodging :  to  whom  he  expounded  and  testified 
the  kingdom  of  God,  persuading  them  concerning  Jesus,  both 
out  of  the  law  of  Moses,  and  out  of  the  prophets,  from  morning 
till  evening. 

24  And  some  believed  the  things  which  were  spoken,  and 
some  believed  not. 

Romans}  That  is,  they  had,  by  their  tumult  and  accusations, 
occasioned  his  coming  before  the  Roman  tribunal.  Acts  xxi, 
27-33. 

19.  Not  that  I  had  aught  to  accuse  my  nation  of]    He  had  not  come 
bringing  a  charge,  but  merely  to  defend  himself — "Not  intending 
thereby  to  accuse  my  nation." 

20.  For  the  hope  of  Israel]  The  Messiah,  long  desired  and  expected. 
Acts  xxvi,  6,  7. 

21.  Any  of  the  brethren  tliat  came]  Jewish  brethren. 

22.  What  thou  thinkest]  What  are  thy  peculiar  religious  views  as  a 
Christian ;    and  what    are  thy  sentiments   of   the   Christian  sect. 
They  did  not  regard  his  being  a  Christian  as  an  evil  deed,  or  preju- 
dicial to  his  character  as  a  Jew,  but  delicately  hint  that  they  should 
be  glad  to  hear  what  he  could  say  in  defense  of  Christianity,  as  the 
sect  was  generally  in  bad  repute,  and  had  been  accused  of  holding 
great  errors,  probably  by  the  Jews  of  Jerusalem,  and  of  the  cities  of 
Asia  Minor. 

23.  He  expounded  and  testified]    Rather,  explained  and  earnestly 
taught  the  kingdom  of  God;  that  is,  the  gospel  dispensation;  en- 
deavoring to  convince  them  of  the  things  relating  to  Jesus,  both 
by  appealing  to  the  testimony  of  the  law  of  Moses  and  to  the 
prophetic    scriptures.      Concerning   Jesus\     His    claims    to    be    the 
Messiah, 

24 


370  NOTES  ON  THE  ACTS. 

25  And    when    they    agreed    not    among   themselves,    they 
departed,    after    that    Paul    had    spoken    one    word,    Well 
spake    the    Holy    Ghost    by    Esaias    the    prophet    unto    our 
fathers, 

26  Saying,  Go  unto  this  people,  and  say,  Hearing  ye  shall 
hear,  and  shall  not  understand ;  and  seeing  ye  shall  see.  and  not 
perceive. 

2  7  For  the  heart  of  this  people  is  waxed  gross,  and  their  ears 
are  dull  of  hearing,  and  their  eyes  have  they  closed ;  lest  they 
should  see  with  their  eyes,  and  hear  with  their  ears,  and  under- 
stand with  their  heart,  and  should  be  converted,  and  I  should 
heal  them. 

28  Be  it  known  therefore  unto  you,  that  the  salvation  of  God 
is  sent  unto  the  Gentiles,  and  that  they  will  hear  it. 

29  And  when  he  had  said  these  words,  the  Jews  departed,  and 
had  great  reasoning  among  themselves. 

SO  And  Paul  dwelt  two  whole  years  in  his  own  hired,  house, 
and  received  all  that  came  in  unto  him, 
31  Preaching  the  kingdom  of  God,  and  teaching  those  things 

25.  Had  spoken  one  word]  It  may  be  rendered,  "  They  departed, 
Paul  saying  (this)  one  thing,  Well  spake,"  &c.  Well  spake  the  Holy 
Ghost]  (See  this  passage  from  Isaiah  fully  expounded  in  Longking's 
Notes,  voL.iv,  p.  46.) 

28.  The  salvation  of  God]  The  gospel  of  salvation  through  Jesus, 
proceeding  from  God.  They  will  hear  it]  Will  hearken  to  it.  receive 
and  believe  it. 

30.  Two  whole  years}  Which,  together  with  his  imprisonment  under 
Felix,  his  voyage,  and  other  detentions,  would  swell  the  period  of 
his  bonds  to  about  five  years ;  and  yet  how  patient,  how  sweetly  and 
happily  submissive !     Own  hired  house]  Literally,  home,  place,  lodgings, 
as  he  probably  did  not  hire  a  whole  house. 

31.  Preaching,  &c.]    The  apostle,  although  a  prisoner,  was  busy  in 
his  appropriate  office — preaching  the  gospel,  and  expounding  the 
character,  office,  and  doctrine  of  Christ    During  this  period   he 
wrote  many  of  his  apostolic  letters  to  the  churches,  which  are  still 
sources  of  instruction  and  comfort  to  all  who  love  our  Lord  Jesus 
Christ.    Mr.  Barnes  gives  the  following  chronology  of  the  epistles 
written  from  Rome : — 

Ephesians,  April,  A.  D 61 

Second  Timothy,  May,  A.  D 61 

Philippians,  before  the  end  of 62 

Colossians 62 

Philemon 62 

Hebrews,  spring  of 63 


NOTES  ON  THE  ACTS.  371 

which  concern  the  Lord  Jesus  Christ,  with  all  confidence,  no 
man  forbidding  him. 

Paul  was  successful,  even  while  imprisoned,  in  winning  many  souls 
lo  Christ,  even  from  among  the  luxurious  court  of  the  Roman  em- 
pire, so  that  his  confinement  was  not  in  vain;  and  even  in  this 
respect  it  turned  out  to  the  furtherance  of  the  gospel.  Phil,  i,  12-14. 
With  all  confidence}  In  its  truth,  and  fearless  of  consequences  to  him- 
self. No  man  forbidding  him]  "Hence  it  appears  that  there  was  no 
edict  of  Nero,  or  of  any  preceding  Roman  emperor,  against  the 
Christians,  till  that  whfch  took  place  in  the  tenth  year  of  Nero,  the 
year  following  that  in  which  St.  Paul  was  released  from  imprison 
ment." — DR.  WHITBT. 

Here  ends  the  evangelist  Luke's  account  of  the  labors  and  travels 
of  St.  Paul ;  his  history  was  probahly  written  soon  after  Paul's  con- 
finement of  two  years. 

It  is  generally  supposed  that  Paul  was  released  at  the  end  of  this 
period,  by  the  imperial  order,  as  no  one  appeared  to  accuse  him,  and 
that  he  again  revisited  the  scenes  of  his  former  labors,  preaching  with 
extraordinary  success.  There  is  but  little  certainty  in  reference  to 
the  time  and  circumstances  of  his  death.  It  is  the  cOmmon  opinion 
that,  in  a  general  persecution  against  the  Christians,  excited  by  Nero, 
A.  D.  64,  upon  the  false  accusation  that  they  had  set  fire  to  Rome, 
both  St.  Paul  and  St.  Peter  sealed  the  sincerity  of  their  faith  with 
their  blood,  Paul  being  beheaded,  and  Peter  crucified  with  his  head 
downward.  His  holy  courage  and  unwavering  faith  remained  un- 
shaken until  his  martyrdom ;  and  in  the  prospect  of  a  terrible  death 
he  was  enabled  thus  to  triumph :  "  I  am  now  ready  to  be  offered,  and 
the  time  of  my  departure  is  at  hand.  I  have  fought  a  good  fight,  I 
have  finished  my  course,  I  have  kept  the  faith ;  henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Lord,  the  right- 
eous Judge,  shall  give  me  at  that  day."  2  Tim.  iv,  6-8. 


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18mo.,  pp.  192.    Price $035 

A  new  revival  book,  written  by  request,  designed  to  awaken  the  sinner, 
guide  the  penitent  to  Christ,  and  establish  the  young  convert. 


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200  Mulberry-street,  New  York. 

Compendium  of  Methodism, 

A  Compendium  of  Methodism :  embracing  the  History  and  Pres- 
ent Condition  of  its  various  Branches  in  all  Countries ;  with  a 
Defense  of  its  Doctrinal,  Governmental,  and  Prudential  Pecu- 
liarities. By  Rev.  JAMES  PORTER,  D.D.  Revised  edition. 

12mo.,  pp.  501.    Price §1  00 

This  work  has  received  universal  favor.  The  facts  that  our  bishops  have  put 
it  in  the  course  of  study  for  local  preachers,  and  that  it  has  been  translated  into 
the  German  and  Scandinavian  languages,  commend  it  to  the  confidence  of  all 
Methodists.  Its  peculiar  advantages  are,  1.  That  it  gives  a  connected  history  of 
Methodism  from  the  beginning  in  all  countries,  and  in  all  its  denominations. 

2.  That  it  shows  our  doctrinal  agreements  and  disagreements  with  other  sects. 

3.  That  it  exhibits  the  different  systems  of  church  government  in  the  world;  and 
the  relative  merits  of  each.    4.  That  it  explains  and  defends  all  our  prudential 
means  of  grace  and  other  peculiarities  as  no  other  book  does.    It  is  a  WHOLE 
LIBBABY  in  one  volume,  and  is  a  labor-saving  as  well  as  a  money-saving  pro- 
duction.   Its  importance  to  preachers  and  others  is  indicated  by  the  following 
testimonials : 

It  is,  in  fact,  a  digest  of  Methodism.  The  arrangement  and  execution  of  the 
several  parts  are  admirable.  The  style  is  a  model  of  perspicuity,  ease,  and  vigor; 
and  in  point  of  condensation,  the  volume  is  literally  crowded  with  important 
matter.  We  have  hardly  seen  as  great  compactness  without  confusion,  or  an 
equal  number  of  pages  from  which  so  few  could  be  eliminated  without  detriment. 
But  what  is  far  more  important  than  the  mode  of  composition  is  the  spirit  which 
pervades  the  work.  The  author  writes  with  that  candid  discrimination  so  essen- 
tial to  the  proper  discussion  of  the  topics  which  he  handles. — Ed.  of  North.  Adv. 

This  work  is  a  valuable  acquisition  to  our  Church  literature.  It  embodies 
much  important  information,  arranged  in  a  natural  and  convenient  form,  and 
affords  a  good  general  outline  of  Methodism.  It  is  a  work  of  much  merit.  I  do 
cheerfully  commend  it,  as  a  whole,  to  the  favorable  consideration  of  our  friends 
and  the  public  generally. — T.  MORBIS,  Bishop  of  M.  E.  Church. 

I  like  the  book  much.  It  will  do  good.  Our  people  and  friends  ought  to  read 
and  study  it  thoroughly.  It  furnishes  a  satisfactory  answer  to  the  petty  objec- 
tions urged  against  the  Methodists  by  a  set  of  ecclesiastical  croakers  with  which 
we  are  everywhere  beset.  One  gentleman,  whom  I  let  have  a  copy,  after  reading 
it  carefully,  remarked,  "  It  is  the  book  needed  ;  I  would  not  take  twenty  dollars 
for  my  copy  if  I  could  not  obtain  another." — REV.  JUSTIN  SPAULDINO. 

I  have  just  finished  the  reading  of  this  book,  and  I  wish  to  express  my  decided 
approbation  of  it  It  should  be  a  family  book,  a  Sunday-school  book,  and  I  would 
add  especially,  a  text-book  for  all  candidates  for  the  ministry. — J.  T.  PECK,  D.D. 

The  work  throughout  is  not  a  criticism  on  Methodist  usages,  but  a  statement 
and  defense  of  them.  As  such,  we  trust  it  will  meet  with  the  wide  circulation  it 
deserves,  both  in  and  out  of  the  Church. — Methodist  Quarterly  Review. 

We  have  examined  the  book,  and  most  cordially  recommend  our  friends,  one 
and  all,  to  procure  it  immediately.  No  Methodist  can  study  it  without  profit, 
and  gratitude  to  the  great  Head  of  the  Church  for  the  wisdom  imparted  to  those 
who  have  been  the  instruments  employed  in  constructing  the  rules  and  regula- 
tions under  which  the  operations  of  this  most  successful  branch  of  the  Church 
are  conducted. — Editor  of  the  Christian  Guardian,  Toronto. 

It  is  precisely  the  volume  needed  to  instruct  our  people  in  the  peculiarities  of 
our  system.  The  special  character  of  Methodism  is  here  developed  in  such  a 
manner  as  to  show  that  it  is  specially  excellent,  and  worthy  of  special  zeal  and 
special  sacrifices.  It  is  very  systematically  arranged,  and  therefore  convenient 
for  reference  on  any  given  point.  To  the  Methodist,  especially  the  "  official " 
Methodist,  this  book  is  fitted  to  be  a  complete  manual;  and  to  all  others  who 
would  understand  what  Methodism  precisely  is,  as  a  whole,  or  in  any  specific 
respect,  we  commend  Dr.  Porter's  work  as  an  ACKNOWLEDGED  AUTHOHITY. — 
A.  STEVENS,  LL.D. 


BOOKS  PUBLISHED  BY  CARLTON  &  PORTER, 
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Reasons  for  becoming  a  Methodist. 

By  Rev.  I.  SMITH,  for  some  Years  a  Member  of  the  Close-Com- 
munion Calvinist  Baptist  Church.  Including  a  brief  Account  of 
the  Author's  Religious  Experience  up  to  the  Time  of  his  becom- 
ing a  Methodist. 

18mo.,  pp.  160.    Price $030 

This  work  was  written  by  Rev.  I.  Smith,  now  a  member  of  the  New 
England  Conference.  It  was  printed  in  Boston  a  few  years  ago,  and 
seventeen  thousand  copies  have  been  sold.  Knowing  the  work  from  its 
first  issue,  and  believing  it  to  be  calculated  to  do  great  good,  we  have 
recently  bought  the  plates,  and  shall  soon  bring  out  the  nineteenth 
edition,  with  some  improvements.  Brother  Smith  was  formerly  a  Calvin- 
istic  Close-Communion  Baptist,  hut  being  placed  in  circumstances  obliging 
him  to  consider  the  principles  he  professed  to  believe,  he  was  led  to  re- 
nounce them.  He  subsequently  joined  the  Methodists,  and  became  a 
preacher.  This  book  develops  the  reasons  which  influenced  his  action  in 
the  premises,  and  they  are  well  stated.  Preachers  who  are  molested  by 
Baptist  influences,  will  find  this  work  just  the  thing  to  circulate.  We 
have  put  it  upon  our  list  to  extend  its  usefulness,  more  than  to  make 
money  out  of  it. 

The  Pioneers  of  the  West; 

Or,  Life  in   the  Woods.     By  W.  P.  STRICKLAND. 
12mo.,  pp-  403.    Price $1  00 

This  decidedly  popular  book,  which  sketches  to  the  life  the  Pioneer  Ex- 
plorers, Settlers,  Preachers,  Hunters,  Lawyers,  Doctors,  School  Teachers, 
and  Institutions  of  the  West,  is  meeting  with  an  extensive  sale. 

The  True  Woman; 

Or,  Life  and  Happiness  at  Home  and  Abroad.  By  JESSE  T. 
PECK,  D.D.,  Author  of  "  The  Central  Idea  of  Christianity." 

12mo.,  pp.  400.  Price $1  00 

Gilt  edges 125 

Gilt  edges,  beveled 150 

Morocco 2  00 

In  this  volume  the  author  has  illustrated  his  ideal  of  female  character 
by  a  series  of  didactic  precepts  and  familiar  examples.  His  standard  is 
not  taken  from  the  prevailing  customs  and  opinions  of  society,  but  from 
the  highest  teachings  of  Christian  ethics.  In  his  remarks  on  the  intel- 
lectual cultivation  of  woman,  he  condemns  novel-reading  in  decided 
terms,  regarding  it  as  a  "crime,  murderous  to  the  heart,  the  intellect, 
and  the  body ;"'  while  he  as  warmly  recommends  the  perusal  of  literary 
periodicals,  and  insists  on  having  access  to  at  least  one  daily  or  weekly 
newspaper.  The  work  is'twritten  with  great  earnestness  and  feeling,  with 
an  occasional  exuberance  of  expression. — N.  Y.  Tribune. 


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Harmony  of  Divine  Dispensations, 

Harmony  of  the  Divine  Dispensations.  Being  a  Series  of  Dis- 
courses on  Select  Portions  of  Holy  Scripture,  designed  to  show 
the  Spirituality,  Efficacy,  and  Harmony  of  the  Divine  Revelations 
made  to  Mankind  from  the  Beginning.  With  Notes,  Critical, 
Historical,  and  Explanatory.  By  GEORGE  SMITH,  F.  A.  3., 
Member  of  the  Royal  Asiatic  Society,  of  the  Royal  Society  of 
Literature,  Fellow  of  the  Genealogical  and  Historical  Society, 
etc.,  etc. 

8vo.,  pp.  319.    Sheep $1  50 

Half  calf 200 

This  is  a  new  work,  being  reprinted  from  the  London  edition  to  corre- 
spond with  the  "  Patriarchal  Age,"  "  Hebrew  People,"  and  "  Gentile 
Nations,"  by  the  same  distinguished  author.  It  will  be  sold  in  connection 
with  the  others,  or  separately.  It  is  a  profound  work,  and  will  have  a 
large  sale. 

Lady  Huntingdon  Portrayed, 

Including  Brief  Sketches  of  some  of  her  Friends  and  Co-laborers. 
By  the  Author  of  "  The  Missionary  Teacher,"  "  Sketches  of  Mis- 
sion Life,"  etc. 

Large  16mo.,  pp.  319.    Muslin $0  75 

Morocco 1  75 

Hibbard  on  the  Psalms, 

The  Psalms  Chronologically  Arranged,  with  Historical  Intro- 
ductions, and  a  General  Introduction  to  the  whole  Book.  By 
F.  G.  HIBBARD. 

8vo.,  pp.  589.    Muslin $2  00 

Half  Morocco 250 

—   Morocco 5  00 

This  book  occupies  an  important  place  in  Biblical  interpretation,  and 
is  a  valuable  contribution  to  Biblical  literature. 

The  Object  of  Life: 

A  Narrative  Illustrating  the  Insufficiency  of  the  World,  and  the 

Sufficiency  of  Christ.     With  four  Illustrations. 

Large  16mo.,  pp.  357.    Price $0  75 

Morocco 175 

The  Living  Way ; 

Or,  Suggestions  and  Counsels  concerning  some  of  the  Privileges 
and  Duties  of  the  Christian  Life.  By  Rev.  JOHN  ATKINSON. 

16mo.,  pp.  139.   Price-.' ^ $0  40 


NEW    BOOKS, 

PUBLISHED   BY   CARLTON   AND   PORTER, 
200  Mulberry-street,  New-York. 

POR  SALE  ALSO  BY  J.  P.  MAGEE,  5  CORNHILL,  BOSTON,  AND 
H.H.OTIS,  SENECA-STREET,  BUFFALO. 

Systematic  Beneficence, 

THREE  PRIZE  ESSAYS. 

The  Great  Reform,  by  ABEL  STEVENS. 

The  Great  Question,  by  LORENZO  WHITE. 

Property  Consecrated,  by  BENJAMIN  ST.  JAMES  FRY.     Price,  in  one 

volume,  40  cents. 

This  long-expected  work  is  at  length  published.  It  comprises  three  essays. 
THE  GREAT  REFORM,  by  Abel  Stevens,  covers  126  pages.  It  is  invincible  in 
argument,  stirring  and  eloquent  in  expression.  TUB  GREAT  QUESTION,  by  Rev. 
Lorenzo-  White,  of  the  New-England  Conference,  covers  284  pages.  It  lacks 
the  directness  of  the  former,  but  is  scarcely  less  powerful  in  argument  or  stirring 
in  appeal.  The  elucidation  of  Scriptural  rules  of  beneficence  should  be  carefully 
studied.  We  commend  chapter  tenth  to  the  consideration  of  those  in  the 
ministry  who  have  excused  themselves  from  giving,  because  they  had  given 
themselves  to  the  ministry.  PROPERTY  CONSECRATED,  by  Eev.  Benjamin  St. 
James  Fry,  of  the  Ohio  Conference,  covers  124  pages.  It  is  full  of  strong  thoughts, 
clearly  and  forcibly  expressed,  and  is  well  worthy  of  the  honor  awarded  to  it 
Its  title  is  strikingly  expressive  as  well  as  its  arguments. — Ladies'1  Repository. 

Selections  from  the  British  Poets, 

By  ELIZA    WOODWORTH.     With    twelve  Illustrations.     Large    12mo., 

pp.  365.    Price  $1. 

The  plan  of  this  book  of  Selections  is  well  conceived.  It  takes  in  the  whole 
range  of  British  poets,  from  Chaucer  down  to  Tennyson,  and  gives  brief  biograph- 
ical and  critical  notices  of  each,  with  some  of  their  best  and  most  striking  pas- 
sages as  specimens.— Methodist  Quarterly  Revifw. 

Natural  Goodness, 

By  Rev.  T.  F.  RANDOLPH  MEIK.-E/X.  }f.  A.  Price  65  cents. 
Its  full  title-page  will  sufficiently  declare  its  object.  It  is  set  forth  as  containing 
"  suggestions  toward  an  appreciative  view  of  moral  men.  the  philosophy  of  thn 
present  system  of  morality,  and  the  relation  of  natural  virtue  to  religion."  With- 
out agreeing  with  the  author  fully  in  his  view  of  the  natural  virtues,  we  have 
found  his  discussion  one  of  the  most  interesting  and  able  which  has  ever  fallen 
under  our  notice,  and  we  earnestly  commend  it  to  the  attention  of  that  large 
class  of  intelligent  and  amiable  men  who  are  resting  upon  their  morality.  For 
sale  by  Ide  <fc  Dutton. — Christian  WUtwss. 

Daniel  verified  in  History  and  Chronology, 

Showing  the  complete  Fulfillment  of  all  his  Prophecies  relating  to 
Civil  Affairs,  before  the  close  of  the  Fifth  Century.  By  A.  M. 
OSBON,  D.  D.  With  an  Introduction,  by  D.  D.  WHEDON,  D.  D. 
12mo.,  pp.  202.  Price  60  cents. 

As  the  result  of  much  patient  study.  Dr.  Osbon  has  here  given  us  new  and 
striking  views  of  that  portion  of  Holy  Writ  to  which  his  attention  has  been 
specially  directed.  His  positions  are  antagonistic  to  those  of  all  previous  expos- 
itors with  which  we  are  acquainted,  lie  states  them  clearly  and  forcibly,  yet 
with  becoming  modesty,  and  meets  the  objections  to  his  theory  with  argument* 
not  easily  refuted. — Christian  Advocate  and  Journal. 


NEW    BOOKS, 

PUBLISHED  BY   CARLTON  AND  PORTER, 
200  Mulberry-street,  New-York. 


FOR  SALE  ALSO  BY  J.  P.  MAGEE,  5  CORNHILL,  BOSTON,  AND 
H.H.OTIS,  SENECA-STREET,  BUFFALO. 

The  Life  and  Times  of  Bishop  Bedding, 

Life  and  Times  of  Rev.  Elijah  Hedding,  D.  D.,  late  Senior  Bishop  of 
the  Methodist  Episcopal  Church.  By  Rev.  D.  W.  CLAEK,  D.  D. 
With  an  Introduction,  by  Rev.  Bishop  E.  S.  JANES.  Pp.  686.  Price, 
large  12mo.,  $1  50 ;  8vo.,  $2  00. 

A.  memoir  of  the  Rev.  Dr.  Hedding,  late  senior  bishop  of  the  Methodist  Church, 
has  been  prepared  by  the  Rev.  Dr.  Clark,  which  is  published  in  a  handsome 
volume.  It  professes  to  portray  the  life  and  times  of  this  venerable  man,  and 
involves  almost  the  entire  history  of  this  denomination,  at  least  for  some  thirty 
years  past".  In  the  controversies  and  vicissitudes  of  the  denomination  during 
this  period,  Bishop  Hedding  took  always  a  prominent  part,  giving  the  character- 
istic form  and  policy  to  the  issue.  He  was  evidently  a  man  of  great  energy  and 
power,  and  possessed  those  personal  qualities  which  make  fast  friends  and  gave 
him  a  preponderating  influence  in  the  Church  of  which  he  was  so  long  bishop. 
The  religious  traits  of  his  character  were  prominent  as  well  as  peculiar.  The 
memoir  is  composed  with  great  beauty  of  style  and  affectionateness  of  feeling: 
and  altogether  it  will  be  regarded  by  the  denomination  as  a  welcome  and 
instructive  work. — New -York  Evangelist. 

We  have  received  a  copy  of  this  work,  which  presents,  mechanically,  an 
elegant  appearance.  We  have  not  yet  found  time  for  its  perusal,  but  when  we 
do,  we  shall  speak  more  minutely  of  it.  The  name  of  Bishop  Hedding  lingen- 
in  the  memory  of  the  Church  like  the  fragrance  of  a  rose  after  its  beauty  hath 
departed,  and  is  cherished  with  a  filial  fondness,  while  that  of  the  talented 
author  is  a  surety  that  his  onerous  but  honorable  task  is  well  performed.  This 
oook  must  have  a  large  and  ready  sale. — North  •  Western  Christian  Advocate. 

Life  of  Rev,  Robert  Newton, 

The  Life  of  Rev.  Robert  Newton,  D.  D.,  by  THOMAS  JACKSON,  env 

bellished  with  a  fine  portrait.     12mo.,  pp.  427.    Price,  $1  00. 
This  volume  is  destined  to  have  a  great  run.    Although  it  has  been  published  in 
London  but  a  few  weeks,  sixteen  thousand  copies  have  already  been  sold. 

Temporal  Power  of  the  Pope, 

The  Temporal  Power  of  the  Pope :  containing  the  Speech  of  the  Hon 
Joseph  R.  Chandler,  delivered  in  the  House  of  Representatives  of 
the  United  States,  January  11,  1855.  With  Nine  Letters,  statin s 
the  prevailing  Roman  Catholic  Theory  in  the  Language  of  Papal 
Writers.  By  JOHN  M'CLINTOCK,  D.  D.  12mo.,  pp.  154.  Price,  45 
cents. 

A.  series  of  letters  to  the  Hon.  J.  E.  Chandler,  stating  the  prevailing  Roman 
Catholic  theory  in  the  language  of  papal  writers,  forms  the  substance  of  this 
volume.  They  were  prepared  in  reference  to  the  speech  of  Mr.  Chandler, 
delivered  at  the  last  session  of  Congress,  and  from  the  position  and  character  of 
the  writer,  as  well  as  from  his  mode  of  treating  the  subject,  are  eminently 
deserving  of  public  attention. — N.  Y.  Tribune. 

Carlton  &  Phillips,  No.  200  Mulberry-street,  New- York,  have  just  issued  a 
neat  duodecimo  volume  of  one  hundred  and  fifty-four  pages,  with  the  foregoing 
title.  It  needs  not  that  we  say  the  work  is  a  most  timely  and  masterly  produe 
Hon. —  Western  Christian  Advocate. 


NEW    BOOKS, 

PUBLISHED   BY   CARLTON   AND  PORTER, 
200  Mulberry-street,  New- York. 

FOE  SALE  ALSO 'BY  J.  P.  MAGEE,  5  COBNHILL,  BOSTON,  AND 
H.H.OTIS,  SENECA-STREET,  BUFFALO. 

Bishop  Baker  on  the  Discipline, 

A  Guide-Book  in  the  Administration  of  the  Discipline  of  the  Methodist 
Episcopal  Church.  By  OSMON  C.  BAKER,  D.  D.  12mo.,  pp.  253.  Price, 
60  cents. 

We  are  glad  this  long-expected  and  much-desired  book  lias  at  length  made  its  ap- 
pearance. Since  the  first  announcement  that  such  a  book  was  forthcoming,  our 
ministry  have  looked  for  it  with  no  little  degree  of  impatience  as  a  sure  aid  to 
their  right  and  beneficial  administration  of  Discipline.  The  title  of  this  work,  and 
the  source  from  whence  it  was  furnished,  warranted  such  expectation.  After  a 
careful  perusal  of  the  volume,  we  have  no  hesitancy  in  asserting  that  the  most  san- 
guine of  those  expectants  will  more  than  realize  all  they  hoped  for.  We  have  hero 
striking  proof  of  that  careful,  patient  investigation  which  precedes  all  the  decisions 
and  productions  of  Bishop  Baker.  Our  author  has  evidently  made  our  '•  excel- 
lent book  of  Discipline"  a  subject  of  long  and  earnest  study.  For  many  years 
he  has  been  making  note  of  the  decisions  given  in  annual  and  General  Confer- 
ences by  his  able  predecessors  in  ofllce,  on  all  difficult  questions  pertaining  to  our 
denominational  administration.  This  result  of  his  labors  is  an  invaluable  boon 
to  our  ministry.  No  Methodist  minister  can  well  afford  to  be  without  it  The 
possession  of  this  volume  will  save  onr .junior  preachers  a  great  amount  of  study, 
much  perplexity,  and  many  troublesome  errors.  The  clearness,  conciseness,  and 
evident  correctness^  this  production  are  marvels  of  mental  investigation,  acumen, 
and  discernment. — Zion's  Herald. 

The  Young  Man  Advised, 

The  Young  Man  Advised :  Illustrations  and  Confirmations  of  some  of 
the  Chief  Historical  Facts  of  the  Bible.  By  E.  0.  HAYEK,  D.  D.  12mo., 
pp.  329.  Price,  75  cents. 

Let  no  one  suppose  that  we  have  here  a  book  of  commonplace  counsels  to  the 
young.  The  writer  has  seized  upon  some  of  the  chief  historical  facts  of  the  Bible, 
from  which  he  has  drawn  illustrations,  which  he  commends  to  the  study  and  in- 
struction of  his  readers,  and  thus  in  a  new  and  most  striking  form  has  conveyed 
preat'practical  truths  which  can  hardly  fail  to  make  a  deep  impression  upon  the 
youthful  iriiud.  He  displays  no  slight  degree  of  research  in  his  own  studies,  and 
the  whole  is  clothed  with  such  historical  beauty  as  will  charm  while  his  words 
tt'ill  instruct  the  student — Jfeio-  York  Observer. 

This  book  differs  from  all  others  we  have  ever  seen  addressed  to  this  class  of 
readers.  It  plods  not,  o'er  the  old  beaten  track  of  the  numerous  volumes  bearing 
similar  titles.  Its  design  is  to  fortify  the  young  against  the  assaults  of  infidelity, 
never  perhaps  more  generally,  more  craftily,  or  more  insidiously  made  than  now. 
In  prosecuting  this  design  it  presents  the  greatest  leading  facts  of  the  Bible,  con- 
firming them  by  the  most  conclusive  evidence,  historical  and  philosophical, 
proving  beyond  all  controversy  the  superhuman,  the  divine  origin  of  the  Word 
of  God.  This  volume  has  none  of  that  cold,  stiff,  dry  argument  which  has  char- 
acterized similar  productions,  repelling  the  young  from  their  perusal.  Dr. 
Haven's  method  of  defending  the  "book  of  books"  has  a  novelty  about  it  which 
must  hold  the  attention  of  every  young  man  who  commences  the  perusal  of 
his  work.  His  style  and  diction  are  of  such  a  character  as  invest  a  powerfully 
argumentative  treatise  with  all  the  charms  of  a  "  well-told  tale."  If  this  book 
does  not  sell  extensively,  and  do  immense  good,  the  author  is  not  at  fault.  We 
commend  it  to  parents  who  would  save  their  sons  from  moral  wreck.  Let  pas- 
*/>rs  join  issue  with  parents  in  scattering  this  potent  antagonist  to  the  infidelity 
of  the  times.  ZETA. — Zioii'it  Herald. 


BOOKS  AND  PERIODICALS. 


CAELTON  &  PORTER, 

Agents  of  the  Methodist  Book  Concern,  200  Mulberry-street, 
New-York,  would  call  attention  to  a  few  of  their  numerous 
publications. 

THE  SUNDAY  SCHOOL  ADVOCATE 

Is  a  beautifully  illustrated  child's  paper,  edited  by  the  distinguished  fHend  of  chil- 
dren, tho  veritable  FRANCIS  FOKEESTEE,  and  is  issued  semi-monthly.  The  seven- 
teenth volume  will  commence  in  October,  185T.  The  circulation  is  some  160,000 
copies.  Price  25  cents  single,  and  20  cents  per  copy  when  ten  or  more  copies  are 
ordered  to  one  address. 

SABBATH-SCHOOL   BOOKS. 

Of  these  we  have  about  1,100  bound  volumes,  besides  multitudes  of  Question  Books, 
Hymn  Books,  Picture  Books,  Catechisms,  Cards,  and  Tracts,  adapted  to  children  of 
ftll  ranks  and  ages,  and  we  are  adding  to  the  number  monthly.  They  are  being 
ordered  and  prized  by  schools  of  all  denominations. 

Then  we  have  a  large  list  of  other  works,  beautifully  illustrated  for  gift-books  for 
children  and  youth,  which  are  equal  to  any  in  the  land,  such  as, 


Harry  Budd Price  »0  60 

Illustrated  Olio 0  TO 

Six  Steps  to  Honor 0  65 

Uncle  Toby's  Library,  19  vol§.    2  00 

Pictorial  Catechism O  TO 

Child's  Sabbath-Day  Book 0  So 


Poor  Nelly Price  *0  88 

Pictorial  Gatherings O65 

Here  and  There O  15 

Historical  Series,  10  vols 2  50 

Henry's  Birthday 085 

Blrd-Book 0  TO 


To  these  we  may  add  the  popular  volumes,  entitled, 


Pilgrim's  Progress Price  $1  50 

Path  of  Life O  5O 

Manly  Character 0  4O 

Bridal  Greetings O  80 

Chart  of  Life 0  6O 

The  Successful  Merchant 0  40 


Young:  Man's  Counselor.. Price $0  55 

Young  Lady's  Counselor 0  55 

Young  Man  Advised 0  T5 

Frank  Hurley O  80 

Ministering  Children O  90 

Object  of  life O  T6 


HIBBARD   ON   THE    PSALMS, 

Giving  the  time  when,  and  the  circumstances  under  which  each  Psalm  was  written, 
Is  a  new  and  splendid  work  for  preachers,  teachers,  and  for  reading  in  family  wor 
ship.  Price,  $2  00. 

"We  have  BIBLES  also,  Eoyal  Octavo  and  Imperial  Quarto,  in  different  styles  of 
binding,  ranging  in  prices  from  $3  to  $50  per  copy.  Besides,  we  have  a  large  list  of 
Miscellaneous  Works  of  various  sizes  and  costs,  on  moral  and  religious  subjects, 
which  only  need  to  he  known  to  be  appreciated. 

Catalogues  will  be  sent,  gratuitously,  to  all  who  order,  and  on 
receiving  the  retail  price  of  any  of  our  books,  we  will  forward 
said  books  free  of  charge.  Orders  sent  to  us  as  above,  or  to 
J.  P.  MAG.EE,  No.  5  Cornhill,  Boston ;  or  J.  L.  READ,  Pittsburgh, 
Pa. ;  or  to  H.  H.  MATTESON,  Seneca-street,  Buffalo,  N.  Y. ;  or 
SWOEMSTEDT  &  POE,  Cincinnati,  or  any  other  Methodist  Book- 
sellers, will  receive  prompt  attention. 


NEW    BOOKS, 

PUBLISHED  BY   CARLTON  AND  PORTER, 
200  Mulberry-street,  New-York. 

FOE  SALE  ALSO  BY  J.  P.  MAGEE,  5  CORNHILL,  BOSTON,  AND 
H.  H.  OTIS,  SENECA-STREET,  BUFFALO. 

GIFT  AND  LIBRARY  BOOKS.  Square  Form, 

E VEE Y-DA  Y  BOOK  FOR  BOYS  AND  GIELS. 

Harry  Budd, 

In  various  styles  of  binding,  at  prices  from  50  cents  upward. 
This  is  decidedly  the  best  booh  of  its  class  we  have  ever  read.    The  Orphan's 
story  has  nothing  of  the  marvelous  in  it,  yet  it  is  so  conducted  as  to  impress — 
indelibly  impress— the  most  instructive   lessons  of  religion— true  evangelical 

Eiety  in  its  most  delightful  form — on  the  heart  and  conscience ;  so  to  direct  the 
fe  and  secure  the  great  end  of  our  being ;  so  to  worship  and  serve  God,  as  to 
obtain  his  favor  here  and  eternal  life  at  his  hand  in  the  world  which  is  to  come 
— Dr.  Eond,  Editor  Christian  Advocate  and  Journal. 

Pictorial  Catechism, 

Pictorial  Catechism,  muslin,  55  cents ;  gilt,  70  cents. 

Pictorial  Gatherings, 

Pictorial  Gatherings,  muslin,  50  cents ;  gilt,  65  cents. 

Child's  Sabbath-Day  Book, 

Child's  Sabbath-Day  Book,  paper  covers,  20  cents ;  muslin,  25  centa. 

Little  Frank  Harley, 

Little  Frank  Harley,  paper  covers,  20  cents. 

The  Great  Journey, 

The  Great  Journey,  muslin,  35  cents. 

Here  and  There, 

Here  and  There,  paper  covers,  15  cents. 

Childhood;  or,  Little  Alice, 

Childhood  ;  or,  Little  Alice,  37  cents. 

A  String  of  Pearls, 

A  String  of  Pearls.    Embracing  a  Scripture  Verse  and  Pious  Reflec- 
tions for  Every  Day  in  the  Year,  30  cents. 

Henry's  Birthday, 

Henry's  Birthday ;  or,  Beginning  to  be  a  Missionary,  35  cents. 


UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


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